'b 



V 



$r<? 






^ ^ 
i%^ 




'<-%. ^ 



' rT> 



V 






^ 








v v * 




w :m 





*0 O^ * 







9^ » 



v*> ^ 



r> /~ 




; - ^ v* 



^ o % 



^% ' 













05 - , V 



o o v 



£ -u 



"*■ - 




fi- •? 



>*v 










W 



L% 






<v * 










\<F 



%> ' 



:V ^> 



OQ 



\ - ft 



^ v^ ; 






;: ^nSV- 













^ 






-V ^ 



25%."- 










& 









*/ A 



a^ -_"■ ML 



•ft. •$> 






1 




* .0 M ^ ,^ 




r "*'.,•'* 



<L y o * ^ "* • .0 \\ < -V /^ c 




>0 V . s 



r? Si 



t 



^ 














•Jt+J&L X*^^. Jf*^ . s<f2c?Z 



A 



BRIEF OUTLINE 



OF THE 



1&1}ViMiMU UrliQimi 



BY ARCHIBALD ALEXANDER, 

PROFESSOR OF DIDACTIC AND POLEMIC THEOLOGY, IN THE THEOLO- 
GICAL SEMINARY, AT PRINCETON, N. J. 



-Tj <5s xou a<p' iaurwv ou xpivsrs to dixaiov \ 

Luke xii. 57 



SrcontJ Sfcttfott. 



PRINTED J1ND PUBLISHED BY JD. A. JBOEREJYSTEIjX 



1825. 






♦ \ 



in 5 



District of JYexv- Jersey, to wit : 
********* BE IT REMEMBERED, That on the Seventh day of April* 
*3L>Sk'* m the ^ orty Ninth year of the Independence of the United 
* ** States of America, Anno Domini 1825, D. A. Borreststeut, 

********* of the said District, hath deposited in this Office the title of a 
book, the right whereof he claims a& proprietor, in the words following, to wit : 

"A BRIEF OUTLINE OF THE EVIDENCES OF THE CHRISTIAN RELI- 
GION. BY ARCHTBALD ALEXANDER, PROFESSOR OF DIDACTIC AND 
POLEMIC THEOLOGY, IN THE THEOLOGICAL SEM1ANRY, AT PRINCE- 
TON, N. J. 

Tl Ss xai dq? lauTwv ou xgivsrs <ro dixaw ; 

Luke, xh. 57. 
In conformity to an act of the Congress of the United States, entitled, "An 
act for the encouragement of learning by securing the copies of Maps, Charts, 
and Books to the authors and proprietors of such copies during the times there- 
in mentioned." And also to the act entitled, " An act supplementary to an 
act entitled, An act for the encouragement of learning by securing the copies 
of Maps, Charts and Books to the authors and proprietors of such copies during 
the times therein mentioned, and extending the benefits thereof to the arts 
of designing, etching, and engraving historical and other prints." 

War. PENNINGTON, 
Clerk of the District of JVetv- Jersey. 



am 

Mrs. Hormen Jennings 
April 26, 1933 



gWrfeertteenmit 



Hie author of the following pages was not desirous of 
adding any thing of his own to the many valuable works 
in circulation, on the Evidences of Divine Revelation ; 
but having, in the performance of his official duty, preach* 
ed a sermon on this subject, in the chapel o/'Nassau-Hall, 
he received from the students of the College, a unani- 
mous request to furnish a copy for publication. Feel- 
ing disposed to comply with a request, coming from such 
a quarter, and so respectfully made, but not judging it 
expedient to publish a single discourse on a subject so ex- 
tensive, he resolved to enlarge the work, not only by giv- 
ing more ample discussion to the topics treated, but by 
introducing others, which the narrow limits of a sermon 
did not permit him to touch, and to throw the whole into 
another form. The result is, the little volume now pre- 
sented to the public, which he humbly hopes and prays, may 
be useful, not only to those young gentlemen, at whose re- 
quest, and at whose expense it has been published, but to 
others, also, ivho may not have the opportunity or incli- 
nation to peruse larger works. 



CONTENTS. 



INTRODUCTION. 

The right use of Reason in Religion. * * 9 

SECTION I. 
It is impossible to banish all Religion from the world ; 
and if it were possible, it would be the greatest 
calamity which could befall the human race. . £2 

SECTION II. 

If Christianity be rejected, there is no other religion 
which can be substituted in its place ; at least, 
no other which will at all answer the purpose for 
which Religion is desirable 32 

SECTION III. 

There is nothing improbable or unreasonable in the 
idea of a Revelation from God ; and conse- 
quently nothing improbable or unreasonable in 
such a manifest divine interposition, as may be 
necessary to establish a revelation. . . 49 

SECTION IV. 

Miracles are capable of proof from testimony. . 56 

SECTION V. 
The Miracles of the Gospel are credible. . ... 75 



VI 

SECTION VI. 

The Bible contains predictions of events, which no 
human sagacity could have foreseen, and which 
have been exactly and remarkably accomplished. 127 

SECTION VII. 

No other Religion possesses the same kind and de- 
gree of evidence, as Christianity : and no other 
miracles are as well attested, as those recorded 
in the Bible ,166 

SECTION VIII. 

The Bible contains Internal Evidence, that its origin 
is divine. . . . <• ... 190 



I 



EVIDENCES. 



INTRODUCTION 



THE RIGHT USE OF REASON IN RELIGION, 



THAT it is the right and the duty of all men 
to exercise their reason in inquiries concerning 
religion, is a truth so manifest, that it may be 
presumed there are none who will be disposed 
to call it in question. 

Without reason there can be no religion ; for in 
every step which we take, in examining the evi- 
dences of revelation, in interpreting its meaning, 
or in assenting to its doctrines, the exercise of 
this faculty is indispensable. 

When the evidences of Christianity are ex- 
hibited, an appeal is made to the reason of men 
for its truth ; but all evidence and all argument 
would be perfectly futile, if reason were not 
permitted to judge of their force. This noble 
faculty was certainly given to man to be a guide 
in religion, as well as in other things. He pos- 
sesses no other means by which he can form a 
judgment on any subject, or assent to any truth; 
and it would be no more absurd to talk of see- 
ing without eyes, than of knowing any thing 
without reason. 



10 



It is therefore a great mistake to suppose, that 
religion forbids, or discourages the right use of 
reason. So far from this, she enjoins it as a duty 
of high moral obligation, and reproves those 
who neglect to judge for themselves what is 
right. 

But it has frequently been said by the friends 
of revelation, that although reason is legitimate- 
ly exercised in examining the evidences of reve- 
lation, and in determining the sense of the words 
by which it is conveyed ; yet it is not within her 
province to sit in judgment on the doctrines con- 
tained in such a divine communication. This 
statement, though intended to guard against the 
abuse of reason, is not, in my opinion, altogeth- 
er accurate. For it is manifest, that we can 
form no conception of a truth of any kind, with- 
out reason ; and when we receive any thing as 
true, whatever may be the evidence on which it is 
founded, we must view the reception of it to be 
reasonable. Truth and reason are so intimately 
connected, that they can never, with propriety, 
be separated. Truth is the object, and reason 
the faculty by which it is apprehended ; what- 
ever be the nature of the truth, or of the evidence 
by which it is established. No doctrine can be 
a proper object of our faith which it is not more 
reasonable to receive, than to reject. If a book 
claiming to be a divine revelation, is found to 
contain doctrines which can in no way be recon- 






11 



died to right reason, it is a sure evidence that 
those claims have no solid foundation, and ought 
to be rejected. But that a revelation should con- 
tain doctrines of a mysterious and incomprehen- 
sible nature, and entirely different from all our 
previous conceptions, and, considered in them- 
selves, improbable, is not repugnant to reason ; 
on the contrary, judging from analogy, sound 
reason would lead us to expect such things in a 
revelation from God. Every thing which re- 
lates to this Infinite Being, must be to us, in 
some respect, incomprehensible. Every new 
truth must be different from all that is already 
known; and all the plans and works of God 
are very far above and beyond the conception of 
such minds as ours. Natural Religion has as great 
mysteries as any in revelation : and the created 
universe, as it exists, is as different from any 
plan which men would have conceived, as any 
of the truths contained in a revelation can be. 

But it is reasonable to believe what by our sen- 
ses we perceive to exist ; and it is reasonable to 
believe whatever God declares to be true. 

In receiving, therefore, the most mysterious 
doctrines of revelation, the ultimate appeal is to 
reason. Not to determine whether she could 
have discovered these truths; not to declare, 
whether considered in themselves, they appear 
probable; but to decide, whether it is not more 
reasonable to believe what God speaks, than to 



12. 



confide in our own crude and feeble conceptions* 
Just as if an unlearned man should hear an able 
astronomer declare, that the diurnal motion of 
the heavens is not real but only apparent, or that 
the sun was nearer to the earth in winter than in 
summer ; although the facts asserted, appeared to 
contradict his senses, yet it would be reasonable 
to acquiesce in the declarations made to him, by 
one, who understood the subject, and in whose 
veracity he had confidence. If, then, we receive 
the witness of men, in matters above our compre- 
hension, much more should we receive the wit- 
ness of God, who knows all things, and can- 
not deceive his creatures by false declarations,, 

There is no just cause for apprehending, that 
we shall be misled by the proper exercise of rea- 
son, on any subject, which may be proposed for 
our consideration. The only danger is, of making 
an improper use of this faculty, which is one of 
the most common faults to which our nature is 
liable. Most men profess, that they are guided 
by reason in forming their opinions ; but if this 
were really the case, the world would not be 
overrun with error ; there would not be so many 
absurd and dangerous opinions propagated, and 
pertinaciously defended. They may be said, in- 
deed in one sense, to follow reason, for they 
are guided by a blinded, prejudiced, and perverted 
reason. 

One large class of men are accustomed, from 



13 



a slight and superficial view of the important 
subject of religion, to draw a hasty conclusion, 
which must prove, in the highest degree, detri- 
mental to their happiness. 

They have observed, that in the modern as 
well as ancient world, there is much superstition, 
much imposture, much diversity of opinion and 
variety of sects, many false pretences to Divine 
Inspiration, and many false reports of miracles, 
and prophetic oracles; and without giving them- 
selves the trouble of searching diligently for 
the truth amidst the various contending claims, 
they draw a general conclusion, that all religions 
are alike ; — that the whole affair is a cheat, 
the invention of cunning men, who imposed on 
the credulity of the unthinking multitude; and 
that the claims to Divine Revelation, do not 
even deserve a serious examination. Does 
right reason dictate such a conclusion as this? 
If it did, and we were to apply it to all other 
concerns, it would make a sad overturning in 
the business of the world. Truth, honesty, and 
honour might, on these prnciples, be discarded, 
as unmeaning names ; for of all these there have 
been innumerable counterfeits, and concerning all 
of them, endless diversity of opinion. 

A second class, who profess to be men of rea- 
son, pay more attention to the subject of religion * 
but their reason is a prejudiced judge. They 
listen with eagerness to all that can be said against 
b2 



14 



revelation. They read with avidity the hooks 
written against Christianity, and but too faithfully 
treasure up every objection to religion ; but her 
advocates never obtain from them a fair hearing. 
They never enquire whether the arguments and 
objections which appear to them so strong, have 
not been refuted. With the means of convic- 
tion within their reach, they remain firmly fixed 
in their infidelity ; and as long as they pursue 
this partial method of investigation, they must 
ever remain in the same darkness. 

A third class, who wish to be considered as 
taking reason for their guide, are under the do- 
minion of vicious passions, of ambition, avarice, 
lust, or revenge. Men of this character, how- 
ever strong their intellect, or extensive their 
erudition, can never reason impartially on any 
subject, which interferes with the gratification 
of their predominant desires ; and as religion 
forbids, under severe penalties, all irregular pas- 
sions and vicious indulgences, they pursue it 
with malignant hatred. As one well observes, 
" they are against religion, because religion is 
against them." Such men never reason calmly 
on the subject, and they are incapable of re- 
ceiving any benefit from the arguments of others. 
They never think of religion but with a feeling 
of enmity, and they never speak of it, but in 
the language of sne^r or abuse. There is no 
object which this race of infidels have more at 



15 



heart, than to root up every principle of religion 
from the minds of men, and to drive it from the 
earth, so that not one vestige of it might remain 
to give them torment. Voltaire may be consid- 
ered as the leader of this band ; and his humble 
imitators have been too numerous, in every 
Christian country. 

But there is still another class of men, more 
distinguished as masters of reason, than those 
who have been mentioned. They are the cold, 
speculative, subtle sect of skeptics, who in- 
volve themselves in a thick mist of metaphysics, 
attack first principles, and confound their readers 
with paradoxes. The number of those who be- 
long to this class, is perhaps, not large, but they 
are formidable ; for while the other enemies of 
the truth, scarcely make a shew of reason, these 
philosophers are experienced in all the intricacies 
of a refined logic ; so that in their hands, error is 
made to appear in the guise of truth. Should 
we yield ourselves to the sophistry of these men, 
they will persuade us to doubt, not only of the 
truth of revelation, but of our senses, and of our 
very existence. If it be inquired, how they con- 
trive to spread such a colouring of skepticism 
over every subject ; the answer is, by artfully as- 
suming false principles, as the premises of their 
reasoning ; by reasoning sophistically on correct 
principles ; by the dexterous use of ambiguous 
terms ; by pushing their inquiries beyond the 



16 



limits of human knowledge ; and by calling in 
question the first principles of all knowledge. 
But it is not easy to conjecture what their mo- 
tive is : most probably, however, it is vanity. 
They are ambitious of appearing more profound 
and acute than other men ; and distinction is not 
so readily obtained in the common course, as by 
flying off in an eccentric orbit. It cannot be 
any sincere regard for truth which influences 
them ; for, upon their principles, truth and rea- 
son are equally worthless. They pull down 
every thing, but build up nothing in its place. 
Truth has no greater enemies in the world than 
this Pyrrhonic sect ; and it is to be lamented, 
that sometimes ingenuous young men are caught 
in the wiles of their sophistry, and are led so far 
into the labyrinth of their errors, that they are 
never able to extricate themselves; and all their 
fair prospects of virtue and usefulness are obscu- 
red for ever. 

Before I leave the consideration of the various 
classes of persons, who, while they profess to be 
guided by reason, make an improper use of this 
faculty, I ought to mention a set of men, distin- 
guished for their learning and ingenuity, who 
profess to receive the Christian revelation, and 
glory in the appellation of rational Christians. 
They proceed on the plausible and (if rightly un- 
derstood) correct principle, of receiving nothing 
as true, but what their reason approves ; but 



17 



these very men, with all their fair appearances of 
rationality, are chargeable with as gross a dere- 
liction of reason, as can well be conceived ; and, 
in regard to consistency, are more vulnerable, 
than any of those already mentioned. For, while 
they admit that God has made a revelation, 
they insist upon the right of bringing the truths 
revealed to the test of human judgment and opin- 
ion, and reject them as unreasonable if they do 
not accord with this standard. But the declara- 
tion of God is the highest reason which we can 
have for believing any thing. To set up our 
opinion against the plain expression of his will, 
is surely presumption of the highest kind. Per- 
haps, however, I do not represent the case with 
perfect accuracy. Perhaps, no man is charge- 
able with such an inconsistency, as to admit a 
thing to be contained in an undoubted revelation, 
and yet reject it. 

The exact state of the matter is this. The 
Scriptures, it is admitted, contain a revelation 
from God ; but there are many things in the 
Bible, which, if taken in the most obvious sense^ 
are inconsistent with reason ; now as nothing 
inconsistent with reason can be from God, it is 
concluded, that this cannot be the true sense of 
Scripture. Accordingly, their wits are set to 
work, and their learning laid under contribution^ 
to invent and defend some other sense. Upon 
these principles, a man may believe just as 



18 



much, or as little as he pleases, of what the 
Bible contains ; for it has been found that no 
text is so stubborn as not to yield to some of the 
modes of treatment, which have been adopted. 
But I maintain, that this whole procedure is con- 
trary to right reason. The plain course which 
reason directs us to pursue, is, after examining 
the evidences of revelation, and being satisfied, 
to come to the interpretation of the Scriptures 
with an unbiassed mind ; and in the exercise of 
a sound judgment, and with the aid of those 
helps and rules which reason and experience 
suggest, to obtain the sense of the several parts 
of the document ; and although this sense may 
contradict our preconceived opinions, or clash 
with our inclinations, we ought implicitly to re- 
ceive it ; and not by a refined ingenuity, and 
laboured critical process, extort a meaning, that 
will suit our own notions. This is not to form 
our opinions by the Word of God, but to cut 
down the sublime and mysterious doctrines of 
revelation, to the measure of our narrow concep- 
tions. And thus, in the creed of many called 
rational Christians, the divine system of heaven- 
ly truth is shorn of its glory, and comes forth 
little more than an improved theory of Natural 
Religion. There is no reason in this. 

But what if the plain sense of Scripture be 
absolutely repugnant to the first principles of rea- 
son ? Let that be demonstrated, and the effect 



19 



will be, rather to overthrow the Scriptures, than 
to favour such a method of forming a theory 
from them. But no such thing can be demon- 
strated. The reasonings by which it has been 
attempted to prove, that the doctrines commonly 
called orthodox, are contrary to reason, are falla- 
cious ; and a similar mode of reasoning, on the 
truths of Natural Religion, will land us in 
atheism. 

Deistical writers have been fond of represen- 
ting faith and reason as irreconcilable. They 
have insinuated, and even asserted, that revela- 
tion cannot be conceived without a renunciaton 
of reason ; and have affected to regret, that it 
should be subjected to the trial of a rational in- 
vestigation, which they allege, it can by no 
means bear. This was a favourite topic with 
Morgan, Bolingbroke, \ T oltaire, and Hume. The 
last mentioned author, in the close of his far-fa- 
med Essay on Miracles, uses the following lan- 
guage ; " Our most holy religion is founded on 
Faith, not on reason, and 'tis a sure method of 
exposing it, to put it to a test, which it is, by no 
means fitted to endure."— And again ; " Mere 
reason is insufficient to convince us of its [the 
Christian Religion's] veracity; and whoever is 
moved by faith to assent to it, is conscious of 
a continual miracle, in his own person, which 
subverts all the principles of his understand- 
ing-." 



20 

On the insidious nature of this attack, I shall 
not stop to remark, except to observe, that it 
may be taken as a specimen, not only of Hume's 
method of treating Christianity, but of that of 
the whole tribe of deistical v\ liters, until very re- 
cently, when they have come out boldly. Un- 
der the mask of friendship, and with words of 
respectfulness on their lips, they have aimed the 
most deadly thrusts at the vitals of Christianity. 
But in regard to the sentiment expressed in this 
extract, the friends of revelation utterly disclaim 
it, and hold it to be false and unfounded. The 
state of the controversy between Christians and 
deists, did not authorize any such assertion. 
The defenders of the truth have ever been ready 
to meet their antagonists on the ground of im- 
partial reason. They have met them at every 
point, where they have chosen to make the as- 
sault ; and I may safely say, that no deistical ar- 
gument remains unrefuted, no infidel objection 
undetected and unexposed. As Mr. Hume wrote 
this immediately after finishing his argument 
against miracles, perhaps he felt a confidence, 
that he had achieved what none before were 
able to affect. But his confidence was prema- 
ture ; the argument, of the discovery of which 
he claims the honour, (though this might be 
disputed on good grounds,) has been refuted, 
with a clearness of evidence, sufficient to bring 
conviction to any mind, but that of a sophist and 



21 



a skeptic. But we shall have further occasion, 
in the sequel of the discourse, to consider the 
force of Mr. Hume's reasonings against mira- 
cles. 

It may, perhaps, require some apology, that 
a subject which has been so fully and ably dis- 
cussed, in numerous volumes, should be attempt- 
ed to be treated in a short essay. My only apo- 
logy is, that the poison of infidelity is imbibed 
by many, who never have access to the antidote. 
It is much to be regretted that some of the books 
which are almost sure to fall into the hands of 
literary youth, are deeply tinctured with skepti- 
cism. How many read Hume, and Gibbon, 
who never have seen the answers of Campbell, 
and Watson ? Now, if we can present, even a 
brief outline of the evidences of Christianity, to 
those who may not be disposed to read larger 
works, we may be contributing, in some small 
degree, to prevent the progress of one of the 
greatest evils to which men are liable. 




SECTION I. 



IT IS IMPOSSIBLE TO BANISH ALL RELIGION FROM THE 
WORLD; AND IF IT WERE POSSIBLE, IT WOULD BE 
THE GREATEST CALAMITY WHICH COULD BEFALL 
THE HUMAN RACE. 

It is not my object here, to consider religion 
as it is a matter of duty, or a means of obtain- 
ing happiness in a future world ; for both these 
would be equally disregarded by those men who 
aim at the subversion of all religion. What I 
shall attempt, at present, is to state and establish 
the fact, that man is so constituted, that he must 
have some sort of religion. And the truth of this 
will be manifest, from an inspection of the prin- 
ciples of human nature and from the history of 
the world. Man has naturally a sense of moral 
obligation, a perception of the difference between 
right and wrong, feelings of remorse or approba- 
tion on the review of his conduct, fears of future 
retribution when he has committed a crime, and 
a propensity to pay religious homage to some 
object, visible or invisible. These are what 
have been called his religious feelings ; and from 
them he has received the appellation of a reli- 
gious animal. And certainly, there is nothing by 
which man is so clearly distinguished from the 



23 



creatures below him, as this capacity for religion ; 
for whatever indications they give of sagacity 
in other matters, it is impossible to communicate 
to them any ideas of morality, or any impressions 
of a religious nature. Now that these feelings 
are natural, and not adventitious, is manifest, 
because they are found to exist in men of all 
ages, of all countries, and in every different 
state of society. And hence no nation, ancient 
or modern, has ever been found without some 
kind of religion. It would be as difficult to 
find a whole nation without religion, as to find 
one destitute of speech. Some travellers, it is 
true, from superficial observation, have reported 
that some savage tribes had no ideas of religion, 
and no species of worship ; but, on more accu- 
rate examination, it has been ascertained, that 
this was a mistake. And from our present know- 
ledge of the nations of the earth, we are autho- 
rized to assert, that there is not one totally destitute 
of some sense of religion, and some form of wor- 
ship. The same thing was well known to all the 
wisest men of antiquity. It is a fact from which 
both Plato and Cicero have derived many impor- 
tant conclusions. And these principles of our na- 
ture are so deeply radicated, that they never can be 
removed. Men may be induced to abandon 
their old religion, and to adopt a new one ; 
but they never can remain long free from some- 
thing of the kind. Take away from them one 



. 



m 



24 



object of worship, and they will soon attach 
themselves to another. If, unhappily, they lose 
the knowledge of the true God, they will set up 
gods of their own invention ; or receive them 
from others. The history of all nations bears 
such ample testimony to this fact, that it cannot 
be denied. Now, this universality of religion 
evinces, in the clearest manner, that the princi- 
ple is natural, that it is an essential thing in the 
constitution of man ; just as the fact, that men 
are always found living in society, proves that 
the social principle exists, and is natural to 
man. 

Atheistical men, have, indeed, attempted to 
trace all religious feelings, and all rites of wor- 
ship, to the craft of priests, and policy of rulers ; 
but this opinion is not only unsupported by his- 
torical testimony, but is most unreasonable in it- 
self. For if there had not! existed a predisposi- 
tion to religion in the minds of men, such a design 
would never have been conceived ; and if it had, 
all attempts to introduce into the minds of man 
ideas so foreign to his nature, must have been 
abortive. At any rate, such an imposition could 
not have continued for so long a time, and could 
not have been extended to every tribe and nation 
in the world. If no sense of religion had 
existed in the minds of men, priests and politi- 
cians, however cunning, would have had no han- 
dle to take hold of, no foundation on which to 



• 



25 



build. Besides, it seems to be forgotten by the 
advocates of this hypothesis, that the existence 
of priests, supposes the previous existence of re- 
ligion. 

They have, moreover, alleged, that fear pro- 
duced the gods. Be it so ; it still confirms my 
position, that there is something in the nature 
of man which leads him to religion : and it is 
reasonable to conclude, that a cause which has 
operated uniformly heretofore, will continue to 
produce the same effects as long as the world 
stands. It is impossible, therefore, to banish 
all religion from the world. 

To what degree atheists have succeeded, in di- 
vesting themselves of all religious impression, I 
do not pretend to know. That some men have 
gone to a great length in counteracting the con- 
stitutional tendencies, and extinguishing the feel- 
ings of nature, is undoubtedly true ; but there 
have been sufficient indications to lead to the 
opinion, that there is more of affectation than 
reality in the bravery of their profession. It 
is known that some of them have, above other 
men, been the slaves of superstitious fears ; and 
that others, in times of extreme peril, as in a storm 
at sea, have, for the moment, renounced their 
atheism, and cried as earnestly for mercy, as 
those around them. Now if these philosophers, 
with all their reasoning, are not able to erase all re- 
ligious impressions from their own minds, it is vain 

c2 



26 



to attempt to banish all religion out of the 
world. 

But suppose the great work achieved ; and that 
every vestige of religion was obliterated ; what 
would be the result ? Would men remain with- 
out any objects of religious homage ? Would 
they never again be afraid of invisible pow- 
ers ? Would the feelings of remorse at no time 
urge them to perform some sort of penance, or 
attempt some kind of expiation ? Would no 
impostors and false prophets arise to deceive 
the world again with their dreams, fancies, and 
pretended revelations ? They must have made 
but superficial observations on human nature, 
who think that none of these things would ever 
occur. 

If those persons, therefore, who oppose Chris- 
tianity, hope by its subversion to get rid of all 
religion, they do greatly deceive themselves. 
This work being accomplished, they would soon 
have more to perform, in endless progression. 
Instead of the pure, mild, benignant religion of 
Christ, they would soon find themselves sur- 
rounded by superstitions as foul and as false, as 
monstrous and as absurd, as any which the hot 
bed of Paganism ever produced. Look into the 
heathen world, and see the abominations and 
miseries which inveterate superstition perpetu- 
ates, in some of the fairest and most populous 
regions of the globe. Look at the savage tribes 



27 



of Africa and America, and contemplate the cruel 
bondage of superstition, to which the people are 
subjected. Evils as great would soon grow up 
among us, were it not for the salutary influence 
of Christianity. Our forefathers, before they 
became Christians, were in the same degraded 
and wretched situation. And shall we curse our 
posterity by bringing back those evils from 
which our fathers escaped ? It is a truth which 
should be proclaimed every where on the house 
tops, that it is the Bible which has delivered us 
from the horrid dominion of superstition ; and it 
is the Bible which must prevent its return. 
Philosophy has had no hand in working out this 
deliverance from the horrors of idolatry. With 
all her celebrated schools and sages, she never 
turned one individual from the worship of idols ; 
and she would be equally powerless in prevent- 
ing the return of superstition, if other barriers 
were removed. 

But, I proceed now to the second part of my 
proposition, which is, that if religion could be 
banished from the world, it would be the greatest 
calamity which could befall the human race. 

It has formerly been a matter of discussion 
with the learned, whether the influence of su- 
perstition or atheism was most baleful on soci- 
ety. Plutarch, Bacon, and others, have han- 
dled this subject in a learned and ingenious man- 
ner, and arrived at very different conclusions. 



28 



However doubtful this question may have been 
considered in former times, I believe, all reflect- 
ing men are now pretty well satisfied, that the 
questiou is put to rest forever. We have recent- 
ly beheld the spectacle of a great nation casting 
off contemptuously the religion of their fathers, 
and plunging at once into the abyss of atheism. 
We have seen the experiment tried, to ascer- 
tain whether a populous nation could exist 
without the restraints of religion. Every cir- 
cumstance was as favourable to the success of 
the experiment as it could be. Learning was in 
its highest state of advancement ; philosophy 
boasted of an approximation to perfection ; 
and refinement and politeness had never been 
more complete among any people. But what 
was the result? It is written in characters of 
blood. It was as if a volcano had burst upon 
the world, and disgorged its fiery fluod over all 
Europe. Such a scene of cruelty, cold-blooded 
malignity, beastly impurity, heaven-daring im- 
piety, and insatiable rapaciousness, the world ne- 
ver witnessed before, and I trust in God will 
never witness again. The only ray of hope 
which brightened the dismal prospect, was, that 
this horrible system contained in itself the prin- 
ciples of its own speedy downfal. Atheism has 
no bond of union for its professors ; no basis of 
mutual confidence. It breeds suspicion, and con- 
sequently hatred, in every breast ; and it is ac- 



29 



tuated by a selfishness which utterly disregards 
all the bonds of nature, of gratitude, and of 
friendship. To an atheist fear becomes the rul- 
ing passion. Conscious of his own want of vir- 
tue, of honour, and humanity, he naturally 
views his fellows in the same light, and is 
ready to put them out of the way as soon as 
they appear, in any degree, to become obstacles 
to the accomplishment of his plans. Hence, the 
bloody actors in this tragedy, after glutting their 
revenge, by shedding the blood of innocent 
Christians and unoffending priests, turned their 
murderous weapons against each other. Not 
satisfied with inflieting death on the objects of 
their suspicion or envy, they actually feasted 
their eyes, daily, with the streams of blood which 
incessantly flowed from the guillotine. Never 
was the justice of heaven aginst impious and 
cruel men more signally displayed, than in 
making these miscreants the instruments of ven- 
geance against each other. The general state of 
morals, in France, during the period that Christ- 
ianity was proscribed and atheism reigned, was 
such as almost exceeds belief. An eye-witness 
of the whole scene, and an actor in some parts 
of it, has drawn the following sketch : "Multi- 
plied cases of suicide, prisons crowded with 
innocent persons, permanent guillotines, perju- 
ries of all classes, parental authority set at 
nought, debauchery encouraged by an allowance 



30 



to those called unmarried mothers ; nearly six 
thousand divorces within the single city of Paris? 
within a little more than two years after the 
law authorized them ; in a word whatever is 
most obscene in vice, and most dreadful in 
ferocity!"* If these be the genuine fruits of athe- 
ism, then let us rather have superstition in its 
most appalling form. Between atheism and su- 
perstition, there is this great difference, the latter 
may authorize some crimes, the former opens 
the flood-gates to all. The one restrains partial- 
ly, the other removes all restraint from vice. 
Every kind of religion presents some terrors to 
evil doers ; atheism promises complete immunity, 
and stamps virtue itself with the character of 
folly. 

But we must not suppose that the whole mass 
of the French people became atheists, during 
this period. Far from it. A large majority 
viewed the whole scene with horror and detes- 
tation : but the atheistical philosophers had got 
the power in their hands: and, though a small 
minority of the nation, were able to effect so 
much mischief. But from this example we may 
conjecture, what would be the state of things, 
if the whole mass of people in a nation should 
become atheists, or be freed from all the restraints 
of conscience and religion ; such an event will 
never occur, but if it should, all must acknow- 

* Gregoire. 






31 



ledge, that no greater calamity could be imagin- 
ed. It would be a lively picture of hell upon 
earth ; for what is there in the idea of hell more 
horrible than the absence of all restraint and all 
hope, and the uncontrolled dominion of the most 
malignant passions ! But there would be one re- 
markable point of difference, for while atheists 
deny the God that made them, the inhabitants of 

hell BELIEVE AND TREMBLE ! 






SECTION II. 



IF CHRISTIANITY BE REJECTED THERE IS NO OTHER RE- 
LIGION WHICH CAN BE SUBSTITUTED IN ITS PLACE 5 
AT LEAST, NO OTHER WHICH WILL AT ALL ANSWER 
THE PURPOSE FOR WHICH RELIGION IS DESIRABLE. 

It has been proved in the former section, that 
it is necessary to have some religion. We are al- 
ready in possession of the Christian religion, 
which, by the confession of deists themselves, 
answer many valuable purposes. It behooves 
us therefore, to consider well what we are likely 
to obtain by the exchange, if we should relinquish 
it. If any man can show us a better religion, 
and founded on better evidences, we ought, in 
that event to give it up willingly ; but if this can- 
not be done, then surely it is not reasonable to 
part with a certain good, without receiving an 
equivalent, in its place. This would be, as if 
some persons sailing on the ocean, in a vessel 
which carried them prosperously, should deter- 
mine to abandon it, without knowing that there 
was any other, to receive them, merely because 
some of the passengers, pretending to skill, sug- 
gested that it was leaky, and would sooner or 
later founder. 

Let the enemies of Christianity tell us plainly 



33 



what their aim is, and what they design to sub- 
stitute in the place of the Bible. This, however, 
thej are unable to perform ; and yet they would 
have us to consent to give up our dearest hopes 
without knowing what we are to receive, or 
whether we are to receive any thing, to compen- 
sate for the loss. 

This is a point of vital importance, and de- 
mands our most serious attention. If it is real- 
ly intended to substitute some other religion in 
the place of Christianity, we ought certainly, be- 
fore we make the exchange, to have the opportu- 
nity of examining its claims, that we may know 
whether it will be likely to answer the purposes 
for which religion is wanted. To bring this 
subject fairly into view, let us take a survey of 
the world, and enquire what it has to propose for 
our selection, if we should renounce Christian - 
ity. 

And there are only three things, in that event, 
between which we must choose. The first, to 
adopt some of the existing, or some of the ex- 
ploded systems of Paganism ; the second, to 
accept the Koran instead of the Bible ; and 
the third, to embrace natural religion, or pure 
deism. 

Few men have had the effrontery to propose 
a return to Paganism : yet even this has not 
been too extravagant for some whose names 
stand high as men of literature. The learned 

D 



34 

Gibbon has not, that I recollect, expressed his 
opinion, on this subject explicitly ; but it may 
be fairly inferred, from many things in his His- 
tory of the Decline and Jb all of the Roman 
Empire, that he deeply regretted the subversion 
of the old Pagan system, and that the progress 
of Christianity was far from affording him any 
pleasure. 

But although he makes it sufficiently manifest, 
that, could his wishes have governed past events, 
the old system would never have been disturbed, 
and Christianity never have had a footing; yet 
we cannot say, whether he would have given 
his vote to have the temples rebuilt, and the Pa- 
gan rites restored. It is difficult to tell what he 
wishes to accomplish, by his opposition to Christ- 
ianity; or whether he had any definite view, other 
than to manifest his hatred to the Gospel, and its 
Author. 

Taylor, the learned translator of Plato, open- 
ly avowed his predilection for the religion of 
the Athenian philosopher, and his wish that it 
might be revived ; and speaks in contemptuous 
terms of Christianity, in comparison with Pla- 
tonism ; but he never could have supposed that 
to be a suitable religion for the bulk of men, 
which had not the least influence upon them, 
while the philosophers lived. This, then, would 
be no substitute for Christianity ; for under its 
benign influence, even the poor have the Gos~ 



35 



pel preached unto them. But if the truth could 
be ascertained, I have no doubt that this su- 
blime genius derived some of his best ideas, di- 
rectly or indirectly from the Scriptures ; and 
that if he had lived under the light of the Gos- 
pel, he never would have spoken of it as his trans- 
lator has done. 

In the time of the revolution in France, after 
some trial had been made of having no religion, 
D'Aubermenil proposed a new religion, in imi- 
tation of the ancient Persians. His plan was to 
have the Deity represented by a perpetual fire, 
and offerings made to him, of fruits, oil, and 
salt ; and libations poured out to the four ele- 
ments. It was prescibed, that worship should 
be celebrated daily in the temple, that every ninth 
day should be a sabbath, and that on certain fes- 
tivals, all ages should unite in dances. A few 
fanatics in Paris, and elsewhere, actually adopt- 
ed the new religion, but thev were unable to at- 
tract any notice, and in a little time sunk into 
merited oblivion. 

It has been common enough to set up the 
Mohammedan religion, in a sort of rival compari- 
son with Christianity, but I do not know that any 
have gone so far as to prefer the Koran to the 
Bible ; except those few miserable apostates, 
who, after being long " tossed about with every 
wind of doctrine," at length threw themselves 
into the arms of the Arabian impostor. How far 



36 

this religion will bear a comparison with Christ- 
ianity, will be seen in the sequel. 

Deism or Natural Religion, is then, the only 
hope of the world, if the Christian religion be 
rejected. To this our attention shall now be 
turned. The first English deists extolled Natural 
Religion to the skies, as a system which con- 
tained all that man had any need to know ; and 
as being simple and intelligible to the meanest 
capacity. But strange to tell, scarcely any two 
of them are agreed, as to what Natural Religion 
is; and the same discordance has existed among 
their successors. They are not agreed even in 
those points, which are most essential in reli- 
gion ; and most necessary to be settled, before 
any religious worship can be instituted. They 
differ on such points as these ; whether there is 
any intrinsic difference between right and wrong; 
whether God pays any regard to the affairs of 
man ; whether the soul is immortal ; whether 
prayer is proper and useful ; and whether any 
external rites of worship are necessary. 

But Natural Religion is essentially defective, 
as a religion for sinners ; which all men feel 
themselves to be. It informs us of no atone- 
ment, and makes no provision for the pardon of 
sin. Indeed if we impartially consider the law 
of nature, all hope of pardon must be relinquish- 
ed, because it is a first principle of Natural Re- 
ligion, that every one will be rewarded or pun- 



37 



ished exactly according to his works : and there- 
fore if any man sin, he must suffer according to 
the demerit of his crime. I know, indeed, that 
Lord Herbert laid it down as one of the five ar- 
ticles of Natural Religion, that pardon might be 
obtained on repentance ; and the same idea has 
been entertained by his followers ; but this is a 
doctrine evidently borrowed from revelation. 
Natural Religion, when properly understood, 
knows nothing of pardon. It is in direct oppo- 
sition to the principle mentioned above ; and if 
it were so, that the law of nature promised par- 
don to the penitent, without satisfaction, it would 
have no sanction whatever ; for if men can re- 
pent when they please, (which must be suppos- 
ed,) then they may sin as much as they please, 
without fear of punishment. The case is far 
otherwise with the forgiveness of the Gospel. 

As this religion teaches no plan of atonement 
and forgiveness, so it inculcates no effectual me- 
thod of reformation, or purification from the 
pollution of sin, and affords no aid to those who 
wish to live well, but leaves all to be performed 
by the mere strength of men, which, alas ! is in- 
sufficient to bear up against the power of temp- 
tation. In those very points on which we want, 
a clear response, natural religion is silent. It 
can do no more, when its light is clearest, than 
to direct us in the way of duty, and intimate the 

consequences of disobedience. Deists, then, must 

d2 



lead such lives of perfection, as to need no par* 
don, no regeneration, no aid, no reformation. 
The system is good for them, who can go through 
life without sin : but, as was said, it is no religion 
for a sinner ; — it sets no hope before the mourn- 
ing penitent. 

Again, if deism be the true religion, why has 
piety never flourished among its professors ? 
why have they not been the most zealous and 
consistent worshippers of God ? Does not truth 
promote piety ? and will it not ever be the case, 
that, they who hold the truth will love God most 
ardently, and serve him most faithfully ? But 
what is the fact, in regard to this class of men ? 
Have they ever been distinguished for their spirit 
of devotion ? Have they produced numerous in- 
stances of exemplary piety ? It is so much the 
reverse, that even asking such reasonable ques- 
tions, has the appearance of ridicule. And when 
people hear the words ' pious deist,' they have 
the same sort of feeling, as when mention is 
made, of an honest thief, or a sober drunkard. 

There is no slander in making this statement, 
for deists do not affect to be pious. They have 
no love for devotion. If the truth were known, 
this is the very thing they wish to get rid of ; 
and if they believed, that professing themselves to 
be deists laid them under greater obligations to be 
devout, they would not be so zealous for the sys- 
tem. Believe me, the contest is not between one 



39 

religion and another, it is between religion and 
irreligion. It is impossible, that a man of truly 
pious temper, should reject the Bible, even if he 
were unacquainted with its historical evidences. 
He would find it to be so congenial to his taste, 
and so salutary in its effects on his own spirit, 
that he would conclude, that it must have deri- 
ved its origin from heaven. But we find no such 
spirit in the writings of deists. There is not in 
them a tincture of piety ; but they have more 
than a sprinkling of profane ridicule. When 
you turn to them from the Bible, you are sensi- 
ble of as great a transition, as if you passed sud- 
denly from a warm and genial climate into the 
frigid zone. If deists expect ever to conciliate 
regard for their religion, they must appear to 
be truly pious men, sincerely engaged in the 
service of God ; and this will have more effect 
than all their arguments. But whenever this 
event shall occur, they will be found no longer 
opposing the Bible, but will esteem it the best 
of books, and will come to it for fuel to feed the 
tiame of pure devotion. An African prince, who 
was brought to England and resided there some 
time, being asked, what he thought of the Bible, 
answered, that he believed it to be from God, for 
he found all the good people in favour of it, and 
all the bad people against it ! 

The want of a spirit of piety and devotion, 
must be reckoned the principal reason why the 



40 



deists have never been able to establish, and keep 
up, any religious worship among themselves. 
The thing has been attempted at several differ- 
ent times, and in different countries ; but never 
with any success. 

It is said, that the first enterprize of this kind 
was that of David Williams, au Englishman, who 
had been a dissenting minister in Liverpool, but 
passing over first to Socinianism, and then to de- 
ism, went to London, where, being patronised 
by some persons of influence, he opened a house 
for deistical worship, and formed a liturgy, con- 
sisting principally of praise to the Creator. Here 
he preached for a short time, and collected some 
followers ; but he complained that most of his 
congregation went on to atheism. After four 
years trial, the scheme came to nothing. There 
were neither funds, nor congregation remaining, 
and the Priest of nature, (as Williams styled him- 
self,) through discouragement and ill health, 
abandoned the project. 

Some feeble attempts of the same kind have 
been made in the United States ; but they 
are unworthy of being particularly noticed. 

Frederick II., the deistical king of Prussia, had 
once formed the plan of a Pantheon in Berlin, 
for the worshippers of all sects and all religions; 
the chief object of which was the subversion of 
Christianity ; but the scheme was never carried 
into execution. 



41 



The most interesting experiment of this kincf ? 
was that made by the Theophilanthropists, in 
France, duringthe period of the revolution. After 
some trial had been made of atheism and irreligion, 
and when the want of of public worship was 
felt by many reflecting persons, a society was 
formed for the worship of God, by the name 
just mentioned, upon the pure principles of Na- 
tural Religion. Among the patrons of this so- 
ciety, were men beloved for their philanthrophy, 
and distinguished for their learning ; and some 
high in power. 

La Revelliere Lepaux, one of the directory of 
France, was a zealous patron of the new reli- 
on. By his influence, permission was obtained, 
to make use of the churches for their worship. 
In the city of Paris alone eighteen or twenty 
were assigned to them, among which was the 
famous church of Notre Dame. 

Their creed was simple, consisting of two 
great articles, the existence of God, and the im- 
mortality of the soul. Their moral system also 
embraced two great principles, the love of God, 
and the love of man ; which were indicated by 
the name assumed by the society. Their worship 
consisted of prayers, and hymns of praise, which 
were comprehended in a manual, prepared for a 
directory in worship. Lectures were delivered 
by the members, which, however, underwent 
the inspection of the society, before they were 



42 



pronounced in public. To these were added 
some simple ceremonies, such as placing a bas- 
ket of fruits or flowers on the altar. Music, vo- 
cal and instrumental, was used : for the latter, 
thej availed themselves of the organs in the 
churches. Great efforts were made to have 
this worship generally introduced, in all the 
principal towns in France ; and the views of the 
society were even extended to foreign countries. 
Their manual was sent into all parts of the re- 
public, by the minister of the interior, free of 
expense. 

Never did a society enjoy greater advantages 
at its commencement. Christianity had been 
rejected with scorn ; atheism had for a short time 
been tried, but was found to be intolerable : the 
government was favourable to the project ; men 
of learning and influence patronised it, and 
churches ready built, were at rhe service of the 
new denomination. The system of Natural Re- 
ligion, also, which was adopted, was the best 
that could have been selected, and considerable 
wisdom was discovered in the construction of 
their liturgy. But with all these circumstances 
in their favour, the society could not subsist. 
At first, indeed, while the scene was novel, large 
audiences attended, most of whom, however, 
were merely spectators ; but in a short time, 
they dwindled away to such a degree, that in- 
stead of occupying twenty churches, they needed 



43 



only four, in Paris ; and in some of the provin- 
cial towns, where they commenced under the 
most favourable auspices, they soon came to no- 
thing. Thus they went on declining, until, un- 
der the consular government, they were prohib- 
ited the use of the churches any longer; upon 
which they immediately expired without a strug- 
gle ; and it is believed that not a vestige of the 
society now remains. 

It will be instructive and interesting to inquire 
into the reasons of this want of success, in a so- 
ciety enjoying so many advantages. Undoubt- 
edly the chief reason was, the want of a truly 
devotional spirit. This was observed from the 
beginning of their meetings. There was nothing 
to interest the feelings of the heart. Their ora- 
tors might be men of learning, and might produce 
good moral discourses, but they were not men of 
piety ; and not always men of pure morals.* 
Their hymns were said to be well composed, 
and the music good ; but the musicians were 
hired from the stage. There was also a strange 
defect of liberality in contributing to the funds of 
the society. They found it impossible to raise, 
in some of their societies, a sum which every 
Christian congregation, even the poorest, of any 
sect, would have collected in one day. It is a 
fact, that one of the societies petitioned govern- 

* Thomas Paine was one of them. 



44 



nient to grant them relief from a debt, which 
they had contracted, in providing the appa- 
ratus of their worship, not amounting to more 
than fifty dollars, stating that their annual income 
did not exceed twenty dollars. In the other 
towns, their musicians deserted them, because 
they were not paid, and frequently, no person 
could be found to deliver lectures. 

Another difficulty arose which might have 
been foreseen. Some of the societies declared 
themselves independent; and would not agree 
to be governed by the manual which had been 
received, any further than they chose. They 
also remonstrated against the authority exercised 
by the lecturers, in the affairs of the society, 
and declared that there was danger of their form- 
ing another hierarchy. 

There were also complaints against them 
addressed to the ministers, by the agents of 
government in the provinces, on account of 
the influence which they might acquire in civil 
affairs. 

The Theophilanthropists were moreover cen- 
sured by those who had made greater advances 
in the modern philosophy, for their illiberality. 
It was complained, that there were many, who 
could not receive their creed, and all such must 
necessarily be excluded from their society. This 
censure seems to have troubled them much ; 
and in order to wipe off the stigma, they ap- 



45 

pointed a fete, which they called the Anniversary 
of the re-establishment of Natural Religion. To 
prove that their liberality had no bounds, they 
prepared five banners to be carried in procession. 
On the first was inscribed the word Religion ; 
on the second Morality ; and on the others re- 
spectively, Jews, Catholics, Protestants. When 
the procession was over, the bearers of the sever- 
al banners gave each other the kiss of peace ; 
and that none might mistake the extent of their 
liberality, the banner inscribed Morality, was 
borne by a professed atheist, universally known 
as such in Paris. They had also other festivals 
peculiar to themselves ; and four in honour of the 
following persons, Socrates, St. Vincent de Paule, 
J. J, Rousseau, and Washington ; a strange con- 
junction of names truly !* 

I have been thus particular in giving; an account 
of this society, because the facts furnish the 
strongest confirmation of my argument, and are 
in themselves curious and instructive. After the 
failure of this enterprise, deists will scarcely at- 
tempt again to institute any form of public wor- 
ship. 

But among those philosophers, who believe in 
the perfectibility of human nature, under the foste- 
ring influence of increasing knowledge, and good 

* Histoire de Theophilanthropic, par M. Gregoire. — See 
Quarterly Review for January, 1823. 

£ 



46 



government, there is a vague theory, of a kind of 
mental, philosophical religion, which needs the aid 
of no external form. The primary article of their 
creed is, that religion is a thing entirely between 
God and every man's conscience ; that all that 
our creator requires is the homage of the heart ; 
that if we feel reverence, gratitude, and submis- 
sion towards him, and act our part well in so- 
ciety, we shall have fulfilled our duty ; that we 
cannot know how we may be disposed of here- 
after, and ought not to be anxious about it. 
Whether this is expected to be the religion of 
philosophers only, or also of the unlearned, and 
the great mass of labouring people, I am unable 
to say. But I know that such a system as this 
will, to a large majority of every community, be 
equivalent to no religion at all. The great body 
of the people must have something tangible, 
something visible in their religion. They need 
the aid of the senses, and of the social princi- 
ple, to fix their attention, to create an interest, 
and to excite the feelings of devotion. But the 
truth is, that if the heart be affected with lively 
emotions of piety, it will be pleasant, it will be 
useful, and it will be natural, to give them ex- 
pression. This will hold in regard to philosophers, 
and men of learning, as well as others. Where- 
ever a number of persons participate in the same 
feelings, there is a strong inclination to hold 
communion together ; and if sentiments of genu- 



47 



me piety exist in the bosoms of many, they will 
delight to celebrate in unison, the praises of that 
Being whom they love and adore. There is no 
reason, why pious emotions, more than others, 
should be smothered, and the tendency to express 
them, counteracted. Such indeed will never be 
the fact. Out of the abundance of the heart the 
mouth will speak. Piety, it is true, consists es- 
sentially in the exercises of the heart ; but that 
religion which is merely mental, is suspicious ; 
at best, very feeble ; is not likely to produce any 
permanent effect on the character or comfort of 
the person entertaining it ; and cannot be useful 
to others in the way of example. 

In the year 1802, when Christianity, which 
had been proscribed in France, was restored by 
an act of government, a speech was delivered 
by one of the counsellors of state, which con- 
tains excellent sentiments on the subject here 
treated. One or two extracts will not be unac- 
ceptable to the reader. " Science can never be 
partaken of, but by a small number, but by re- 
ligion one may be instructed without being learn- 
ed. The Natural Religion, to which one may 
rise by the effects of a cultivated reason, is mere 
ly abstract and intellectual, and unfit for any peo- 
ple. It is revealed religion which points out all 
the truths that are useful to men who have neith- 
er time nor means for laborious disquisitions. 
Who then would wish to dry up that sacred 



48 



spring of knowledge, which diffuses good max- 
ims, brings them before the eyes of every indi- 
vidual, and communicates to them that authori- 
tative and popular dress, without which they 
would be unknown to the multitude, and almost 
to all men. — For want of a religious education 
for the last ten years, our children are without 
any ideas of a divinity, without any notion of 
w 7 hat is just and unjust ; hence arise barbarous 
manners, hence a people become ferocious. One 
cannot but sigh over the lot which threatens 
the present and future generations. Alas! what 
have we gained by deviating from the path point- 
ed out to us by our ancestors ? What have we 
gained by substituting vain and abstract doc- 
trines for the creed which actuated the minds of 
Turenne, Fenelon, and Pascal ?" 

I think enough has now been said, to establish, 
beyond all reasonable doubt, our second proposi- 
tion, that if Christianity be rejected, there is no 
other religion tvhich can be substituted in its place; 
or, at least, no other tvhich can at all answer the 
purpose, for tvhich religion is desirable. 

It may also be observed, in conclusion, that 
the facts which have been adduced, not only 
serve to confirm this proposition, but furnish 
new and cogent arguments in proof of the pro- 
position maintained in the preceding section. 



SECTION III. 



THERE IS NOTHING IMPROBABLE OR UNREASONABLE IN 
THE IDEA OF A REVELATION FROM GOD ; AND CONSE- 
QUENTLY NOTHING IMPROBABLE OR UNREASONABLE 
IN SUCH A MANIFEST DIVINE INTERPOSITION AS MAY 
BE NECESSARY TO ESTABLISH A REVELATION. 

That a revelation is possible, will not be called 
in question by any who believe in the existence 
of a God ; nor can it be believed that there is 
any thing in the notion of a revelation, repugnant 
to the moral attributes of the Supreme Being. 
It cannot be inconsistent with the wisdom, good- 
ness, or holiness of God, to increase the know- 
ledge of his intelligent creatures. The whole end 
of a revelation is to make men wiser, better, 
and happier ; and what can be conceived more 
accordant with our ideas of divine perfection 
than this ? 

That man is capable of receiving benefit from 
a revelation, is a truth so evident, that, it would 
be folly to spend time in demonstrating it ; for 
whatever may be thought of the sufficiency of 
Natural Religion, if it was fully understood and 
improved ; yet all must admit, that men gener- 
ally have not been sufficiently enlightened, on 
the subject of religion. The history of the 

e2 



50 

world, in all ages, proves the deplorable igno- 
rance of the greater part of the human race, 
even on those subjects which the advocates of 
Natural Religion confess to be most important, 
and fundamental. 

It cannot be thought an unreasonable suppo- 
sition, that when God made the original progen- 
itors of our race, he should furnish them with 
such knowledge as was absolutely necessary, not 
only for their comfort, but for their preservation. 
As they were without experience, and had none 
upon earth from whom they could derive instruc- 
tion, is it unreasonable to suppose, that the bene- 
ficent Creator communicated to them such a 
stock of knowledge as was requisite for the com- 
mon purposes of life ? The theory of those who 
suppose that man was at first a dumb, irrational 
animal, very little different from those which 
now roam the forest ; and that from this state 
he emerged by his own exertions ; that he in- 
vented articulate speech, and all the arts of life, 
without ever receiving any aid, or any revelation 
from his Creator, is, to my apprehension, so im- 
probable, and extravagant, so opposed to all au- 
thentic history, and so inconsistent with experi- 
ence, that I cannot but wonder, that it ever 
should have found abettors. 

If, then, man received, at first, such ideas as 
were necessary to his condition, this was a reve- 
lation : and if afterwards he should at anv time 



51 



need information on any subjects connected with 
his happiness, why might not the benevolent 
Creator, who does not abandon the work of his 
hands, again vouchsafe to make a communication 
to him ? Such an exigency, deists themselves 
being judges, did arise. Men, almost universal- 
ly, fell into the practice of idolatry, and lost the 
knowledge of the true God. They betook them- 
selves to the worship of the luminaries of heaven, 
of dead men, of beasts, and inanimate things. 
They invented superstitious rites, not only irra- 
tional, but cruel and abominable. These were 
transmitted from generation to generation ; and 
the children became still more involved in igno- 
ranee than their parents. Now, that the righte- 
ous Governor of the universe may leave men to 
follow their own inventions, and suffer by their 
own folly, is certain ; for he has done so : but 
is it not consistent with his wisdom and goodness 
to use extraordinary means to rescue them from 
a state so degraded and wretched ? Would not 
every sober deist admit that some means of bring- 
ing them back to just ideas of Natural Religion 
would be desirable ? If then, the apostacy of 
man from his Maker should render some further 
revelation necessary, would it not be highly be- 
nevolent to communicate whatever his circum- 
stances required ? Why should it be thought 
unreasonable, that God should sometimes depart 
from his common mode of acting, to answer great 



52 



and valuable ends ? What is there in the estab- 
lished course of nature so sacred, or so immuta- 
ble, that it must never, on any occasion, or for 
any purpose, be changed ? The only reason 
why the laws of nature are uniform is, that this 
is for the benefit of man ; but if his interest re- 
quires a departure from the regular course, what 
is there to render it unreasonable ? The Author 
of the universe has never bound himself to pur- 
sue one undeviating course in the government of 
the world. The time may come when he may 
think proper to change the whole system. As 
he gave it a beginning, he may also give it an 
end. General uniformity is expedient, that men 
may know what to expect, and may have en- 
couragement to use means to obtain necessary 
ends ; but occasional and unfrequent deviations 
from this uniformity, have no tendency to pre- 
vent the benefit arising from it. This is so evi- 
dent a truth, that I am almost ashamed to dwell 
so long upon it ; but by the sophistry of infidels 
a strange darkness has been thrown over the 
subject, so that it seems to be thought that there 
would be something immoral, or unwise, and 
inconsistent, in contravening the laws of na- 
ture. 

Let it be remembered, that the object here, 
is not to prove that there must be a revelation ; 
it is only to show that there would be nothing 
unreasonable in the thing ; and further, that it 



53 



would be a very desirable thing for man, and 
altogether consistent with the perfections of 
God and the principles on which he governs the 
world. 

Now, suppose that God should determine to 
reveal his will to man ; how could this be most 
conveniently effected? We can conceive of two 
ways. The first by inspiring all who needed 
knowledge, with the ideas which he wished to 
communicate. The second by inspiring a few 
persons, and directing them to communicate to 
others the truths received. The first would 
seem to be the most effectual, but the last is more 
analogous to his other dispensations. Reason 
might have been given in perfection at once, and 
not left to the uncertainty of education and hu- 
man improvement ; but such is not the fact. By 
slow degrees, and much culture, this faculty at- 
tains its maturity, and when neglected, never ac- 
quires any high degree of strength. In regard 
to the best mode of making a revelation, how- 
ever, we are totally incompetent to judge ; but 
of one thing we may be certain, that if God 
should give a revelation to men, he would so at- 
test it, as to enable all sincere inquirers to know, 
that it derives its origin from him ; for other- 
wise it would be useless, as there would be no 
evidence of its truth. Now, suppose a revela- 
tion to be given ; what would be a satisfactory 
attestation of its divine origin ? It must be some 



54 



sign or evidence not capable of being counter- 
feited ; something by which God should in some 
way manifest himself. And how could this be 
effected, but by the exertion of his power, or the 
manifestation of his infinite knowledge? That 
is, by miracles, or by prophecies, or by both. 
There is, then, just as much probability* that 
miracles will exist, (for prophecy may be con- 
sidered one kind of miracle) as that a revelation 
will be given. The conjunction of these two 
things is reasonable ; if we find the one, we may 
be sure that the other exists also. 

It is admitted that a revelation from God 
would have internal evidence of its origin, but 
this does not strike the attention at once. It re- 
quires time before it can be perceived ; but in the 
first establishment of a revelation, there is need 
of some evidence which is obvious to the senses, 
and level to the capacities of all. Just such an 
evidence are miracles. Moreover, internal evi- 
dence requires, in order that it may be perceiv- 
ed and appreciated, a certain favourable state of 
the moral feelings, without which it is apt to be 
overlooked, and produces no conviction ; where- 
as external evidence is not only level to every 
capacity, but adapted to bring home conviction 
to every description of men, to the bad as well 
as the good. 

Miracles, then, furnish the best proof for the 
establishment of a revelation. Thev seem to be 



55 



its proper seal. They are the manifest attesta- 
tion of God. Nothing can be conceived which 
will more strikingly indicate his power and pre- 
sence, than a visible suspension of the laws of 
nature. He is invisible, he must make himself 
known by his works ; and a miracle is such a 
work as no other can perform. When, there- 
fore, a person professes to have received a reve- 
lation from God, and when we behold the effects 
of Almighty power accompanying his words, all 
are sure that God is with him, and that he is a 
teacher sent from God ; for otherwise he could 
never perform such wonderful works ; or rather, 
to speak more correctly, God would never exert 
his power to confirm the pretensions of an im- 
postor, or to attest doctrines which are not 
true. 



d 



SECTION XV. 



MIRACLES ARE CAPABLE OF PROOF FROM TESTIMONY. 

I do not know that any one has denied that a 
miracle would be credible, if exhibited to our 
senses. A man might, indeed, be deceived by 
an illusion arising from some disorder in his sen- 
ses ; but if he was conscious of being in a sound 
state of body and mind, and should witness not 
only one, but a variety of miracles ; not only a 
few times, but for years in succession; and if he 
should find, that all around him had the same 
perceptions of these facts as himself, I need not 
say, that it would be reasonable to credit his 
senses, for the constitution of his nature would 
leave him no choice : — he would be under the 
necessity of believing what he saw with his eyes, 
heard with his ears, and handled with his hands. 
But are there facts which a man would credit 
on the evidence of his senses, which can, by no 
means, be rendered credible by the testimony of 
any number of witnesses? Then there might be 
facts, the knowledge of which could never be so 
communicated as to be worthy of credit. Ac- 
cording to this hypothesis, the constitution of 
our nature would require us to withhold our as- 



51 



sent from what was true, and what others 
knew to be true. If a thousand persons of 
the strictest veracity should testify, that they 
had repeatedly witnessed a miracle, and if all 
circumstances should concur to corroborate their 
testimony, yet upon this principle it would be 
unreasonable to credit them, even if they should 
consent to die in confirmation of what they de- 
clared to be the fact. This is the ground taken 
by Mr. Hume, in his boasted argument against 
miracles. But it appears to me, that every man, 
previously to examination, must be convinced 
that it is false ; for it is contrary to common 
sense, and universal experience of the effect of 
testimony. The true principle on this subject, 
is, that any fact which would be believed on the 
evidence oj the senses, may be reasonably believed 
on testimony. For there may be testimony 
of such a nature, as to produce conviction as 
strong as any other conceivable evidence; and 
such testimony in favour of a miracle, would es- 
tablish it as firmly as if we had witnessed it our- 
selves. But, notwithstanding that this is the 
conclusion of common sense and experience, 
the metaphysical argument of Mr. Hume has 
had the effect of perplexing, and unsettling the 
minds of many; and as he boasts, that "it will 
be useful to overthrow miracles as long as the 
world endures," it seems necessary to enter into 
an examination of his argument, that we may 



58 



be able to expose its fallacy. This has already 
been done, in a convincing manner, by several 
men,* eminent for their learning and discrimina- 
tion; and if their works were read by all who 
peruse Hume, I should think it unnecessary to 
add a single word on the subject. But it may 
not be without its use, to present the substance 
of their refutation, in a condensed form, for the 
sake of those who will not take the trouble to 
go through a minute and extended demonstra- 
tion 

The argument of Mr. Hume will be best ex- 
hibited in his own words. " A miracle," says 
lie, "supported by any human testimony, is more 
properly a subject of derision, than of argument. 
No testimony for any kind of miracle can ever 
possibly amount to a probability" — "We establish 
it as a maxim, that no human testimony can have 
such force, as to prove a miracle, and make a 
just foundation for any system of religion." — 
" Our belief or assurance of any fact from the 
report of eye witnesses, is derived from no other 
principle, than experience ; that is, our observa- 
tion of the veracity of human testimony, and of 
the usual conformity of facts to the reports of 
witnesses. Now, if the fact attested partakes 
of the marvellous, if it is such as has seldom fal- 
len under our own observation ; here is a contest 

* Dr. Campbell, Prof. Vince, Mr. Adams, Dr. Douglas 



59 



of two opposite experiences, of which the one 
destroys the other, as far as its force goes. Fur- 
ther, if the fact affirmed by the witnesses, instead 
of being only marvellous is really miraculous ; if, 
besides, the testimony considered apart, and in 
itself, amounts to an entire proof; in that case 
there is proof against proof, of which the strong- 
est must prevail. — A miracle is a violation of the 
laws of nature ; and as a firm and unalterable 
experience has established these laws, the proof 
against a miracle from the very nature of the 
fact is as entire as any argument from experi- 
ence can possibly be imagined. And if so, it is 
an undeniable consequence, that it cannot be 
surmounted by any proof whatever from testi- 
mony. A miracle, therefore, however attested, 
can never be rendered credible, even in the low- 
est degree." Here we have the substance of 
Mr. Hume's argument, on which I propose to 
make some remarks, intended to show that its 
whole plausibility depends on the assumption of 
false principles, and the artful use of equivocal 
terms. 

1. Some prejudice is created in the minds of 
the unsuspecting reader, by the definition of a 
miracle here given. It is called " a violation of 
the laws of nature," which carries with it an un- 
favourable idea, as though some obligation was 
violated, and some injury was done. But the 
simple truth is, that the laws of nature are no- 



60 



thing else than the common operations of divine 
power in the government of the world, which 
depend entirely, for their existence and continu- 
ance, on the divine will ; and a miracle is nothing 
else, than the exertion of the same power in a 
way different from that which is common ; or 
it may be a mere suspension of that power, 
which is commonly observed to operate in the 
world. 

2. Mr. Hume's argument will apply to the 
evidence of the senses as well as to that derived 
from testimony, and will prove (if it prove any 
thing) that it would be impossible to believe in a 
miracle if we should witness it ever so often. 
£ The very same principle of experience," says 
he, u which gives us a certain degree of assu- 
rance in the testimony of witnesses, gives us al- 
so, in this case, another degree of assurance 
against the fact which they endeavour to estab- 
lish, from which contradiction there arises neces- 
sarily a counterpoise, and mutual destruction of 
belief and authority." The very same counter- 
poise and mutual destruction of belief must also 
occur between the assurance derived from the 
senses, and that derived from experience. The 
reason why testimony cannot be believed in fa- 
vour of a miracle, is not, according to Mr. Hume, 
because it has no force ; for taken by itself, it 
may be sufficient to produce assurance ; but let 
this assurance be as strong as it may, it cannot 



61 



be stronger than that derived from universal ex- 
perience. " In that case," says he, " there is 
proof against proof." Now it is evident that up- 
on these principles, the same equilibrium from 
contradictory evidence must take place, between 
experience and the senses. If one evidence be 
stronger than another, " the strongest must pre- 
vail, but with a diminution of force in proportion 
to that of its antagonist." But in the case of the 
senses, and a firm and unalterable experience, 
the evidence is perfect on both sides, so that the 
" counterpoise and mutual destruction of belief" 
must occur. According to this metaphysical 
balance of Mr. Hume, a miracle could not be be- 
lieved if we witnessed it ever so often ; for al- 
though there is a great weight of evidence on 
each side, yet as there is an equilibrium, neither 
can have any influence on our assent. Whether 
Mr. Hume would have objected to this conclu- 
sion, does not appear ; but it is manifest that it 
logically follows from his argument, as much as 
in the case to which he has applied it. And here 
we see to what pitch of skepticism his reasoning 
leads. 

3. Mr Hume makes an unnecessary distinc- 
tion between that which is marvellous, and that 
which is miraculous ; for although there is a real 
difference, yet as to his argument, there is none. 
The force of his reasoning does not relate to 
events as being miraculous, but as being opposite 

f2 



62 



to universal experience. If the conclusion, there- 
fore, be correct, it will equally prove, that no 
testimony is sufficient to establish a natural event, 
which has not before been experienced. If ever 
so many witnesses should aver, that they had 
seen meteoric stones fall from the clouds, or the 
galvanic fluid melt metals, yet if we have never 
experienced these things ourselves, we must not 
believe them. 

4. The opposite or contrary experience of Mr. 
Hume, in regard to miracles, can mean nothing 
more, than that such things have not been expe- 
rienced. There is no other opposite experience 
conceivable, in this case, unless a number of per- 
sons present, at the same time, should experience 
opposite impressions. The distinction, which he. 
artfully makes, in relation to "the king of Siam, 
who refused to believe the first reports concern- 
ing the effects of frost," between that which 
is contrary to experience, and not conformable to 
experience, is without foundation. For a fact 
cannot be contrary to experience in any other 
way, than by being not conformable to it. There 
neither is, nor can be, any experience against 
miracles, except this, that they have not occur- 
red in our own experience or that of others. 
When the proposition of our author is expressed 
in language free from ambiguity, it will amount 
to this, that what has never been experienced, 
can never be believed on anv testimonv : than- 



63 



which nothing can easily be conceived more 
false. In what a situation must man have been, 
at the beginning of the world, if he had adopted 
the principles of this skeptic. 

5. Mr. Hume uses the word experience in a 
twofold sense, changing from one to the other, 
as best suits his purpose. Sometimes it means, 
personal experience, and at other times, and more 
commonly, the experience of the whole world* 
Now, if it be taken to mean our own individual 
experience, the argument will be, that no fact 
which we ourselves have not witnessed, can be 
established by testimony ; which if correct, would 
cut off, at a stroke, the greater part of human 
knowledge. Much the most numerous class of 
facts are those which we receive upon the testi- 
mony of others, and many of these are entirely 
different from any thing that we have personally 
experienced. Many learned men never take the 
trouble to witness the most curious experiments 
in philosophy, and chemistry; yet they are as 
well satisfied of their truth, as if they had per- 
sonal experience of it. 

But although an argument founded on an op- 
position between testimony and experience, in 
order to be of any validity, must relate to per- 
sonal 'experience ; yet Mr. Hume commonly uses 
the term to signify the experience of all men in 
all ages. This extensive meaning of the term 
must be the one which he affixes to it in most pla- 



64 

ces of his essay ; because, it is an experience by 
which we know that the laws of nature are 
uniform and unalterable ; and he has given an 
example which clearly determines the sense of 
the word, " that a dead man should come to 
life" says he, " has never been witnessed in any 
age or country." 

Now, according to this use of the word, what 
he calls an argument, is a mere assumption of 
the point in dispute ; what logicians call, a peiitio 
principii; a begging of the question. For what 
is the question in debate ? Is it not whether mi- 
racles have ever been experienced ? And how 
does Mr. Hume undertake to prove that they 
never did exist ? By an argument intended to 
demonstrate that no testimony can establish them; 
the main principle of which argument is, that all 
experience is against them. If miracles have 
ever occurred, they are not contrary to universal 
experience ; for whatever has been witnessed at 
any time, by any person, makes part of uni- 
versal experience. What sort of reasoning is it, 
then, to form an argument against the truth of 
miracles, founded on the assumption, that they 
never existed ? If it be true, as he says, " that 
it has never been witnessed in any age or coun- 
try that a dead man should come to life," then, 
indeed, it is useless to adduce testimony to prove, 
that the dead have on some occasions, been 
brought to life. If he had a right to take this 



65 



for granted, where was the use of such a pa- 
rade of reasoning on the subject of testimony ? 
The very conclusion to which he wished to 
come, is here assumed, as the main principle in 
the argument. It is, however, as easy to deny 
as to affirm ; and we do utterly deny the truth 
of his position ; so that after all, we are at issue, 
precisely on the point, where we commenced. 
Nothing is proved by the argument which pro- 
mised so much, except the skill of the writer in 
sophistical reasoning. 

6. Our author falls into another mistake, in 
his reasoning. The object is to prove, that tes- 
timony in favour of miracles, can never produce 
conviction, because it is opposed by uniform and 
unalterable experience. But how do we know 
what this universal experience is? Is it not by 
testimony, except within the narrow circle of 
our own personal experience? Then it turns out, 
that the testimony in favour of miracles is neu- 
tralized or overbalanced, by other testimony. 
That is, to destroy the force of testimony, he as- 
sumes a principle founded on testimony. It is 
admitted, that when testimony is adduced to es- 
tablish any facts, if other and stronger testimony 
can be brought against them, their credibility is 
destroyed. But if I bring testimony for a fact, 
and some one alleges that he can show that this 
testimony is unworthy of credit, because he can 
ibring witnesses to prove that many** persons in 



66 



different countries and ages never saw any such 
thing : to such a person I would reply, that even 
if these witnesses declared the truth, it could 
not overthrow the positive testimony which I 
had adduced, as they did not contradict the facts 
asserted; and, besides, it must be determined, 
which witnesses are most credible, yours or 
mine. Just so it is, in the case of Mr. Hume's 
argument. He sets up uniform experience against 
testimony, and gives a preponderance to the for- 
mer, on the ground, that witnesses are known 
sometimes to lie ; but all that he knows of what 
has happened in other ages and countries, is by 
testimony ; and they who give this testimony are 
as fallible as others ; therefore, there existed no 
ground for preferring the evidence of experience, 
to testimony. Besides, he is not in possession of 
testimony to establish a thousandth part of what 
has been experienced ; and as far as it goes, it 
amounts to no more than non- experience ; a mere 
negative thing, which can never have any weight 
to overthrow the testimony of positive witnesses. 
In a court of justice, such a method of rebutting 
testimony, would be rejected as totally inadmis- 
sible. If we had sufficient evidence of a fact of 
anjrkind, that testimony would not be invalidat- 
ed, if it could be proved, that no person in the 
world had ever witnessed the like before. This 
want of previous experience naturally creates a 
presumption against the fact, which requires 



67 



some force of evidence to overcome : — but in all 
cases, a sufficient number of witnesses, of un- 
doubted intelligence and veracity, will be able to 
remove the presumption and produce conviction. 

7. Mr. Hume lays it down as a principle, that 
our belief in testimony arises from " experience; 
that is, observation of the veracity of human 
testimony." But this is not correct. Our belief 
in testimony is as natural and constitutional as 
our belief in our senses. Children, at first, 
believe implicitly all that is told them; and it 
is from experience that they learn to distrust tes- 
timony. If our faith in testimony arose from 
experience, it would be impossible to acquire 
any knowledge from instruction. If children 
were to believe nothing that was told them, un- 
til they had made observations on the veracity 
of human testimony, nothing would ever be be- 
lieved ; for they would never arrive at the matu- 
rity and judgment necessary to make observa- 
tions on a subject so complicated. 

But although, I perceive, Mr. Hume's object 
in wishing to establish this false principle, was, to 
exalt the evidence of what he calls experience, 
above testimony ; yet I think, if we should con- 
cede it to him, it could answer him no purpose, 
since w 7 e have shown, that this experience itself, 
depends on testimony. Whatever use he can 
make of this principle, therefore, against testi- 
mony, can be turned against himself since his 



68 



knowledge of what the experience of the world 
is, can only be obtained by the report of wit- 
nesses, who, in different ages have observed the 
course of nature. 

8. Mr. Hume, on reflection, seems to have 
been convinced, that his argument was unsound, 
for in a note appended to his Essay on Miracles, 
he makes a concession, which entirely overthrows 
the whole. But mark the disingenuity, or shall 
I not rather call it, the malignity of the man 
against religion, which is manifested in this only 
evidence of his candour. He concedes that there 
may be miracles of such a kind, as to admit of 
proof from human testimony, in direct contra- 
diction to his reiterated maxims, and in complete 
repugnance to all his reasoning; but he makes 
■the concession with the express reservation, that 
it shall not be applied to the support of religion. 
He, however, not only makes this concession, 
but gives an example of such a miracle, and of 
the testimony which he admits to be sufficient to 
establish it. "Suppose," says he, "all authors 
in all languages agree, that from the first of Janu- 
ary, J 600, there was a total darkness all over the 
earth for eight days ; suppose that the tradition 
of this event is still strong and lively among the 
people ; that all travellers bring us accounts of 
the same tradition, &c. — it is evident that 

OUR PHILOSOPHEKS OUGHT TO RECEIVE IT FOR 

certain." And this is a part of the same Essay* 



69 

in which it is said, that a miracle, supported by 
any human testimony is more properly a subject of 
derision than argument." " No kind of testimo- 
ny/or any kind of miracle can possibly amount 
to a probability, much less to a proof" It might 
appear, that after so complete a renunciation of 
the principle which at first he so strenuously 
asserted, we might have spared ourselves the 
pains of a formal refutation. But not so. The 
author is resolved, that his concession shall be of 
no service whatever to religion. Hear his own 
words ; u But should this miracle be ascribed to 
any new system of religion ; men in all ages have 
been so imposed upon by ridiculous stories of 
that kind, that this very circumstance would be 
full proof of a cheat, and sufficient with ail men 
of sense, not only to make them reject the fact ? 
but even reject it, without further examination." 
I have heard of a maxim, which, I believe, the 
Jesuits introduced, that that might be true in 
philosophy, which was false in theology ; but I 
never could have expected that a philosopher, a 
logician, and a metaphysician too, would utter any 
thing so unreasonable, and so marked with preju- 
dice, as the declaration just quoted. The fact 
was admitted to have such evidence that even 
philosophers ought to receive it as certain ; but 
not if it is ascribed to a new religion. On this 
subject no evidence is sufficient. It is perfectly 
unexceptionable in philosophy ; but in religion 



70 



a sensible man will reject it, whatever it maybe; 
even without further examination. The circum- 
stance of its being a miracle connected with reli- 
gion, is sufficient, in his opinion, to prove it a 
cheat, however complete the testimony. The 
world, it seems, has been so imposed on by ridi- 
culous stories of this kind, that we must not 
even listen to any testimony in favour of religi- 
ous miracles. This author would indeed reduce 
the advocates of religion to an awkward dilemma. 
They are called upon to produce evidence for 
their religion, but if they adduce it, sensible men 
will not notice it ; even if it is good every where 
else, it must go for nothing in religion. Upon 
these principles, we might indeed give up the 
contest ; but we are not willing to admit that 
this is sound logic, or good sense. The reason 
assigned for proscribing, in this summary way, all 
the testimony in favour of religion, will apply 
to other subjects. Men have been imposed on 
by ridiculous stories in philosophy, as well as re- 
ligion ; but when evidence is proposed, shall we 
not even examine it, because there have been 
impositions ? This is the very reason why we 
should examine with care, that we may distin- 
guish between the true and the false. 

If it were true, that miracles had often been 
ascribed to new religions, it would not prove that 
there never were any true miracles, but rather 
the contrary ; just as the abounding of counter- 



71 



feit money, is evidence that there is some genu- 
ine ; for that which has no existence is not coun- 
terfeited. But the clamour, that has been raised 
by infidels about new religions being commonly 
founded on miracles, or the pretence of miracles, 
has very little foundation in fact. Besides the 
Jewish and Christian religions, (which are in- 
deed parts of the same,) it would, I believe, be 
difficult to point out any other, which claims 
such an origin. 

After all that has been said of the false max- 
ims of the Jesuits, I doubt whether any one could 
be selected so perfectly at war with reason, as 
this of the Scotch philosopher : nay, I think I 
may challenge all the enemies of revelation, to 
cull from any Christian writer, a sentence, so 
surcharged with prejudice. 

But, to do justice to Mr. Hume ; although he 
seems to have closed the door against all discus- 
sion, on our part ; yet, in one of his general max- 
ims, he leaves us one alternative. The maxim 
is this, " that no testimony is sufficient to estab- 
lish a miracle, unless it be of such a kind, that 
its falsehood would be more miraculous than the 
fact." An ingenious writer* has undertaken to 
meet Mr. Hume on his own ground, and has 
endeavoured to prove, that the testimony of the 
apostles and early Christians, if the facts report- 

* Dr. Gleiff. 



72 



ed by them were not true, is a greater miracle 
than any which they have recorded. But the 
maxim, as stated by Mr. Hume, is not correct 
With the change of a single word, perhaps, it 
may be adopted, and will place the question on 
its proper ground. The change which I pro- 
pose, is, to substitute the word improbable, for 
miraculous. And it will then read, no testimony 
is sufficient to establish a miracle unless the tes- 
timony be of such a kind, that its falsehood would 
be more improbable, than the fact which it endea- 
vours to establish. The ground of objection to 
the word miraculous, is, that it involves a false 
principle, which is, that facts are incredible in 
proportion as they are miraculous ; which prin- 
ciple, he, in several places avows, and which is, 
indeed, a cardinal point in his system of evi- 
dence. But it is not true. There are many 
cases which might be proposed, in which, of 
two events one of which must be true, that 
which is miraculous is more probable than the 
one which is merely natural. I will mention 
only one at present. Man was either immedi- 
ately created by God, or he proceeded from some 
natural cause. Need I ask which of these is 
most probable? and yet the first is miraculous, 
the second not. The plain truth is, that in all 
cases, the fact which has most evidence is most 
probable, whether it be miraculous or natural. 



73 



And when all evidence, relating to a proposition, 
is before the mind, th&t is true which is ea- 
siest to be believed ; because it is easier to 
believe with evidence, than against it. 

We are willing, therefore, that this maxim, as 
now stated, should be the ground of our deci- 
sion, and we pledge ourselves to prove, that the 
falsehood of the miracles of the Gospel, would 
be more improbable, and consequently more in- 
credible, than the truth of the facts recorded in 
them. But this discussion will be reserved for 
another place. To conclude this section ; since 
then it has been shown, that there is no antece- 
dent presumption against miracles from the na- 
ture of God, or from the laws by which he go- 
verns the universe ; — since a miraculous fact is 
not more difficult to be accomplished by omni- 
potence, than any other ; since miracles are no 
further improbable than as they are unusual ; — 
since they are the most suitable and derisive evi- 
dences which can be given of a revelation ; — 
since, even by the concession of Mr. Hume him- 
self, there may be sufficient testimony fully to 
establish them ; and since the many false pre- 
tences to miracles, and the general disposition to 
credit them, are rather proofs that they have ex- 
isted, than the contrary, we may safely conclude, 
that Mr. Hume's argument, on this subject, is 
sophistical and delusive ; and that it is so far 

g2 






74 



from being true, as he alleges, that they are in- 
credible, whatever may be their evidence, when 
brought to support religion, that this is, of all 
others, that department, in which they are most 
reasonable and credible. 









SECTION V. 



THE MIRACLES OF THE GOSPEL ARE CREDIBLE. 

Having shown, in the preceding section, that 
miracles may be so attested as to be credible, I 
come now to examine the evidence by which 
the miraculous facts, recorded in the New Tes- 
tament, may be established. 

This is the main point in our inquiry ; for, after 
all that has been said, it must be admitted, that 
unless the Christian religion is attended with suf- 
ficient evidence, we cannot believe in it, even 
if we would. 

Before entering directly on this discussion, it 
may be useful to premise a few things, respect- 
ing the nature and force of testimony, which, it 
is presumed, will be admitted by all who have 
attended to the subject. 

This species of evidence admits of all conceiv- 
able degrees, from the weakest probability to the 
fullest assurance; for while, on this ground, we 
yield to some reports, the most hesitating assent, 
we are as certainly persuaded of others, as of 
those things which we preceive by our senses, 
or have demonstrated by mathematical reasoning. 

The exact force of testimony cannot be cal- 



76 



eulated by rule, nor estimated by reason ; but 
is known, only from experience. Many things 
are believed on testimony with the most unwa- 
vering confidence, when we are utterly unable 
to explain the precise ground on which our con- 
viction rests. The sources of our information 
have been so numerous, and the same facts pre- 
sented to us in so many forms, that it is impos- 
sible to attribute to each its influence in gaining 
our assent. If we were asked, on what particu- 
lar testimony we believe that there is such a 
place as Rome, or why we believe that such a 
person as Buonaparte lately figured in Europe, 
we could only answer, in the general, that mul- 
tiplied testimonies of these facts had reached us, 
so that all possibility of doubting was excluded. 
The same assurance, and resting on the same 
grounds, is experienced in relation to facts which 
occurred in ages long past. Who can bring him- 
self to doubt, whether such persons as Julius 
Caesar, Paul, Mohammed, Columbus, or Luther, 
ever existed? 

When we have obtained evidence to a certain 
amount, nothing is gained by the admission of 
more. The mind becomes, as it were, satura- 
ed, and no change in its conviction is produced, 
by multiplying witnesses. One sound demon- 
stration of a theorem in mathematics, is as good 
as a hundred. A few upright witnesses who 
agree, and are uncontradicted by other evidence. 



77 



are as satisfactory as any conceivable number. 
On a trial for murder, if there were a thousand 
witnesses who could attest the fact, a judicious 
court would not deem it necessary to examine 
more than half a dozen, or, at most, a dozen, if 
there was a perfect agreement in their testimony. 
Experience only can inform us what degree of 
evidence will produce complete conviction; but 
we may judge from former experience, what 
will be the effect of the same evidence in fu- 
ture ; and from the effect on our own minds, 
what it will be on the minds of others. 

Testimony, not of the strongest kind, may be 
so corroborated by circumstances, and especially, 
by the existing consequences of the facts report- 
ed, that it may be rendered credible, and even 
irresistible. Should a historian, of doubtful 
credit, attest, that an eclipse of the sun occur- 
red, on a certain day, and was visible in a cer- 
tain place ; if we possessed no other evidence of 
the fact, it might be considered doubtful, whether 
the testimony was true or false ; but if by as- 
tronomical calculation it should be found, that 
there must have been an eclipse of the sun at 
that time, and visible at that place, the veracity 
of the witness, in this case, would be confirm- 
ed, beyond all possibility of doubt. Or should 
we find it recorded by an anonymous author, 
that an earthquake, at a certain time, had over- 
thrown a certain city ; without further evidence, 



78 

we should yield but a feeble assent to the state- 
ment ; but if, on personal observation, or by 
the report of respeciable travellers, it was as- 
certained, that, the ruins of an ancient city ex- 
isted in that place, we should consider the truth 
of the history sufficiently established. 

The evidences of the Christian religion may be 
sufficient, and yet not so strong as inevitably to 
produce conviction. Our conduct in the pursuit 
and reception of truth, may be intended by our 
Creator, to be an important part of that proba- 
tion to which we are subjected ; and therefore 
the evidence of revelation is not so great as to 
be irresistible ; but is of such a kind, that the 
sincere and diligent inquirer will be in no danger 
of fatal mistake, while men of pride and pre- 
judice who prefer darkness to light, will be al- 
most sure to err.* 

It is natural for all men to speak truth; false- 
hood requires an effort. Wicked men lie, only 
when they have some sinister end in view. 
Combinations to deceive, are never formed, but 
with a view to accomplish some object desira- 
ble to those concerned. No set of men will be 
at the trouble of forging and propagating a false- 
hood, which promises them no profit, or grati- 
fication. Much less will they engage in such an 
enterprise, with the view of bringing evil on 






* See Pascal's Thoughts.. 



79 



themselves, or when thej foresee, that it can be 
productive of nothing but pain and reproach. 

Between truth and falsehood there is so great 
a difference, that it is extremely difficult for the 
latter so effectually to assume the garb, and 
exhibit the aspect of the former, as, upon a 
strict scrutiny, not to be detected. No impos- 
ture can stand the test of rigid inquiry ; and 
when the inquisition is made, the truth seldom 
remains doubtful : the fraud is pretty sure to be- 
come manifest. The style and manner of truth 
are entirely different from those of falsehood. 
The one pursues a direct course, is candid, un- 
affected and honest ; the other evasive, cunning, 
tortuous, and inconsistent ; and is often betrayed, 
by the efforts made to avoid discovery. 

When both sides of a question are pressed 
with difficulties, reason teaches us to choose 
that which is attended with the fewest. Object- 
ors to Christianity often forget to notice the diffi- 
culties of their own hypothesis. Every question 
has two sides ; if we reject the affirmative, we, 
of necessity, receive the negative with all the 
consequences with which it may be burdened. 
If we reject the evidence of Christianity, and 
deny that miracles ever existed ; we are bound 
to account for the existence of the Christian 
church, and for the conduct of the first preach- 
ers and primitive believers, on other principles. 
And whoever seriously undertakes this, will im- 



80 



pose on hirxiself a difficult task. Gibbon has 
put forth his strength, on this subject, with very 
small success. His account of the origin of 
Christianity is very unsatisfactory, and is totally 
defective in historical evidence.* 

If the evidences, on both sides of an import- 
ant question, appear to be pretty equally balan- 
ced, it is the dictate of wisdom, to lean to the 
safe side. In this question, undoubtedly, the 
safe side is that of religion ; for if we should be 
mistaken here, we shall suffer no loss, and obtain 
some good by our error ; but a mistake on the 
other side, must prove fatal. 

When a proposition has been established by 
proper and sufficient evidence ; our faith ought 
not to be shaken by every objection, which we 
may not be able to solve. To admit this, would be 
to plunge into skepticism, on all subjects ; for 
what truth is there, to which some objection may 
not be raised that no man can fully answer? 
Even the clearest truths in science are not ex- 
empt from objections of this sort. It must be so, 
as long as our minds are so limited, and the ex- 
tent of human knowledge so narrow. That 
man judges incorrectly, who supposes, that when 
he has found out some objection to Christianity 
which cannot be satisfactorily answered, he has 
gained a victory. There are indeed, objections. 

* Decline and Fall of the Roman Empire, c. xv- 



81 



which relate to the essence of a proposition, 
which, if sustained, do overthrow the evidence ; 
but there are other numerous objections which 
leave the substantial evidence undisturbed. Con- 
cerning them, I speak, when I say, that objec- 
tions, though not capable of an answer, should 
not be permitted to unsettle our faith. 

Let us now proceed to the examination of the 
testimony for the miracles recorded in the Gos- 
pel. In this discussion, we shall take it for 
granted, that such a person as Jesus Christ lived 
in Judea, about the time mentioned by the evan- 
gelists ; that he inculcated a pure and sublime 
morality, lived a virtuous and unblamable life, 
and was put to death by Pontius Pilate, at the 
instigation of the Jewish rulers. Also, that 
his apostles went forth into various countries 
preaching to the people, and declaring that this 
crucified Jesus was a person sent from God, for 
the salvation of the world ; and that many were 
induced to connect themselves with the Christ- 
ian church. These facts not being of a miracu- 
lous nature, and it being necessary to suppose 
some such events, deists have commonly admitted 
them. But Volney, in his Ruins, and some 
others, have imagined, that such a person as Jesus 
Christ never existed ; that this is the name of a 
certain celestial constellation ; and that the Gos- 
pel history is an allegory. Such visionary theo- 
ries do not deserve a serious answer ; they are 

H 



82 



subversive of all historical truth, and have not a 
shadow of evidence. They may be well left to 
sink by the weight of their own extravagance. 
Mons. Volney, however, has received a learned 
answer from a gentleman,* who has met him on 
his own ground ; and, being as much attached to 
astronomical allegories as the Frenchman, has 
vanquished him with his own weapons. 

In the examination of written testimony, the 
first thing requisite, is, to prove the authenticity 
of the documents, in which it is recorded. r lhe 
evidence, on which we depend, for the truth of the 
miracles performed by Jesus Christ, and by his 
apostles, is contained in the New Testament. 
Here we have four distinct narratives oi the life, 
miracles, death, resurrection, and ascension of 
Jesus of Nazareth ; and also a history of the acts 
and sufferings of the apostles in preaching the 
Gospel, and laying the foundation of the first 
Christian churches, after the resurrection and 
ascension of their Master. We have, also, in this 
collection of writings, a number of epistles ad- 
dressed to the church in general, to particular 
churches, and to individuals. These, with a 
book of prophecy, compose the volume, called 
the New Testament. 

These books are certainly not of recent origin ; 
for there are extant, copies of the New Testa- 

* Mr. Roberts, 



83 



merit, in the original Greek, which are, at the 
least, twelve hundred years old. And before 
the time, when these manuscripts were penned, 
we have, in other books, numerous testimonies 
to the existence of the Christian Scriptures. 
They are not only mentioned, but quoted, ex- 
pounded, and harmonized ; so that if every copy 
of the New Testament had been lost, a large 
portion of it might be recovered, by means of 
the numerous quotations in the early Christian 
writers. Besides, there are extant, versions of 
the New Testament, into several languages, 
made at a very early period. By these means, 
we are able to trace these writings up to the time, 
in which the apostles lived. 

There is also ample proof, not only from 
Christian but Heathen authors, that a society 
calling themselves Christians, existed as early as 
the reign of Nero, who was contemporary with 
the apostles. It is evident, from the necessity of 
the case, that some such accounts as those con- 
tained in the Gospels, must have been received 
as true, from the first existence of the Christian 
church. Unless it had been preached and be- 
lieved, that Christ was a divine Teacher, and 
performed extraordinary works in attestation of 
his mission, how is it possible that such a soci- 
ety could have been formed ? To suppose such 
a thing, would be to conceive of a superstruc- 
ture, without a foundation. The resurrection 



84 

of Christ from the dead, must have been an arti- 
cle of the faith of Christians from their very 
origin ; for it is the corner stone of the whole 
edifice. Take the belief of this away, and the 
Christian system has no existence. There are 
also some external institutions peculiar to Christ- 
ianity, which we must suppose to be coeval 
with the formation of the society, for they are 
the badges of the Christian profession, and con- 
stitute a part of their worship. I refer to bap- 
tism, and the eucharist. To suppose, that, in 
some way, Christianity first existed, and after- 
wards received these articles of faith, and these 
institutions of worship, is too improbable to be 
admitted by any impartial man. 

It would be to suppose that a religious society 
existed without any principles ; or that they re- 
jected their original principles, and adopted new 
ones, and that they who imposed these upon 
them had the address to persuade them, that they 
had always belonged to their system ; than which 
it is not easy to conceive any thing more impro- 
bable. Let us for a moment attempt to imagine 
that previously to the publication of the Gospels, 
the Christian Church had among them no re- 
port of the miracles and institutions recorded in 
these books ; when they opened them they would 
read that their society was founded on the belief 
of the resurrection of Jesus, and that baptism 
and the eucharist were instituted by him before 



85 



he left the world, and had existed among them 
ever since. Nothing can be more evident, there- 
fore, than that the substance of what is contain- 
ed in the Gospels was believed and practised by 
Christians from the commencement of the so- 
ciety. 

As these books have come down to us under 
the names of certain apostles and disciples of 
Jesus Christ, so they were ascribed to the same 
persons, from the earliest mention of them. It 
is by the ancient Fathers spoken of as a fact, 
universally believed among Christians, and con- 
tradicted by nobody. And we must not suppose, 
that in the first ages of Christianity, there was 
little care or discrimination exercised, in ascer- 
taining the true authors, and genuine character 
of the books in circulation. The very reverse is 
the fact. The most diligent inquiries were insti- 
tuted into matters of this kind. Other books 
were published in the name of the apostles, pro- 
fessing to give an account of Jesus Christ, which 
were not genuine. The distinction between the 
books of the New Testament, and all others, 
of every class was as clearly marked, in the ear- 
liest ages, as it has ever been since. The wri- 
tings of the apostles were held in great venera- 
tion ; were received by the churches all over the 
world, as the rule of their faith, and directory 
of their lives ; and publicly read at their meet- 
ings for the instruction of the people. When 

h2 



86 



any controversy arose, they were appealed to, 
as an authoritative standard. As soon as publish- 
ed, they were so widely scattered, and so care- 
fully guarded, that no persons had it in their 
power to make any alteration in them. 

The style or dialect in which these books are 
written, furnishes an evidence of their authenti- 
city, of a peculiar kind. It does not, indeed, 
ascertain the persons of the writers; but proves 
that they must have been exactly in the circum- 
stances of those to whom these books have been 
uniformly ascribed. The words are Greek, but 
the idiom is Hebrew, or rather Syro-Chaldaic ; 
the vernacular tongue of Judea, in the time of 
Christ and his apostles. This is a peculiarity 
which none could counterfeit ; and which de- 
monstrates, that the New Testament was not 
composed by men of a different country and age 
from those in which the apostles lived. 

In the New Testament, there are numerous 
references to rivers, mountains, seas, cities, and 
countries, which none but a person well ac- 
quainted with the geography of Judea and the 
neighbouring countries, could have made with- 
out falling into innumerable errors. There is, 
moreover, incidental mention, of persons and 
facts, known from other authorities to have ex- 
isted, and frequent allusions to manners and cus- 
toms, peculiar to the Jews. 

From all these considerations, it ought to be 



87 

admitted without dispute, that these are indeed 
the writings of the apostles, and of those particu- 
lar persons to whom they are ascribed. It would 
not, however, destroy their credibility, even if 
other persons had written them, since#they were 
certainly composed in that age, and were receiv- 
ed by the whole body of Christians. But what 
imaginable reason is there for doubting of the 
genuineness of these books ? What persons were 
so likely to write books to guide the faith of the 
church, as the apostles ? If they did not write 
them, who would ? And why would they give 
the credit of them to others ? But their universal 
reception, without opposition or contradiction, 
should silence every cavil. The persons who 
lived at the time, who knew the apostles, and 
who were deeply interested in the subject, are 
the proper judges of this question. And they 
have decided it, unanimously, as it relates to the 
historical books of the New Testament. From 
them, the testimony has come down through all 
succeeding ages, without a chasm. Even hea- 
then writers, and heretics, are witnesses, that the 
Gospels were written by the persons whose names 
they bear. 

In other cases, we usually possess no other evi- 
dence of the genuineness of the most valued 
writings of antiquity, except the opinion of con- 
temporaries, handed down by uncontradicted tra- 
dition. How soon would Homer be deprived of 



38 



his glory, if such evidence was insisted on, as is 
required for the genuineness of the books of the 
New Testament ! Certainly, as it respects evi- 
dence of genuineness, no books of antiquity 
stand uporwa level with the books of the New Tes- 
tament. The works of the Greek and Latin histo- 
rians and poets, have no such evidence of being the 
writings of the persons whose names they bear, 
as the writings of Matthew, Mark, Luke and 
John. For here we have the testimony, not 
merely of individuals, but of numerous societies, 
widely scattered over the world. We have in- 
ternal evidence of a kind which cannot be coun- 
terfeited. We have, in short, every kind of 
evidence of which the case admits. It may 
therefore be considered as an established fact^ 
that the books of the New Testament are the gen- 
uine productions of the apostles, and conse- 
quently, contain their testimony to the miracles 
of Jesus Christ, and also to those miracles which, 
in his name, they performed after his ascension. 
It is also certain, that the books of the New 
Testament have not undergone any material 
change, since they were written ; for there is a 
general agreement in all the copies, in all the 
versions, and in all the quotations. There are, it 
is true, small discrepancies, which have occurred 
through the ignorance or carelessness of transcri- 
bers ; but not more than might naturally be ex- 
pected. There is no ancient book which has 



89 



come down to us so entire as the Scriptures, and 
which is accompanied by so many means of cor- 
recting an erroneous reading, where it has oc- 
curred. This representation may appear sur- 
prising to those who have heard of the vast mul- 
titude of various readings which learned critics 
have collected from a collation of the manu- 
scripts ; but it ought to be understood by all who 
have ever heard of these discrepancies, that not 
one in a thousand of them, is of the least con- 
sequence ; that a great majority of them are 
merely differences in orthography, in the collo- 
cation of words, or in the use of words perfectly 
synonymous, by which the sense is not in the 
least affected. A cursory reader would find as 
little difference in the various Manuscripts of the 
the New Testament, as in the different printed 
editions of the English version. 

Having established the authenticity of the re- 
cord which contains the testimony, we shall next 
proceed to consider its credibility. 

The serious and candid attention of the reader, 
is requested to the following remarks. 

I. Many of the facts, related in the Gospels, 
are undoubtedly of a miraculous nature. It is 
declared, that Jesus Christ, in several instances, 
raised the dead ; in one of which the person had 
been dead four days, so that the body began to 
be offensive to the smell. In every case, this 
miracle was. wrought instantly, and without any 



90 



other means, than speaking a word. It is de- 
clared, that he healed multitudes of the most in- 
veterate and incurable diseases ; that he gave 
sight to the blind, hearing to the deaf, speech 
to the dumb, and active limbs to the withered 
and the maimed ; that he delivered those who 
were furious and unmanageable, by reason of 
the possession of demons ; that, on different oc- 
casions, he fed thousands of people with a few 
loaves and fishes until they were satisfied ; and 
that the fragments which were gathered up, were 
much greater in quantity than the original mate- 
rials ; that he walked upon the sea, and with a 
word allayed the raging storm and produced a 
great calm. And, finally, it is repeatedly and 
solemnly declared, by all the witnesses, that 
Jesus Christ, after being crucified, and having 
continued in the sepulchre three days, rose from 
the dead ; and after showing himself, frequently, 
to his disciples, ascended to heaven, in their 
presence. 

That all these were real miracles, none can 
for a moment doubt. It is true, we do not know 
all the powers of nature ; but we do know, as 
certainly as we know any thing, that such works 
as these could not be performed, but by the im- 
mediate power of God. The same remark may 
be extended to the miracles wrought by the 
apostles, in the name of the Lord Jesus ; espe- 
cially to that stupendous miracle on the day of 



91 



Pentecost, when the Holy Ghost descended on 
the apostles, in visible form, and conferred on 
them the gift of tongues, and other extraordinary 
endowments. AJ1 must admit, that if these 
events ever occurred, then there have existed stu- 
pendous miracles. 

II. The miracles of Jesus were performed, 
for the most part, in an open and public manner, 
in the presence of vast multitudes of witness- 
es, under the inspection of learned and malignant 
enemies ; in a great variety of circumstances, 
and for several years in succession. There w as 
here no room for trick, sleight of hand, illusion 
of the senses, or any thing else which could im- 
pose on the spectators. This circumstance is 
important, because it proves to a certainty, that 
the apostles themselves could not be deluded and 
deceived, in the testimony which they have 
given. To suppose that they could think that 
they saw such miracles every day, for years, 
and yet be deceived, would be nearly as extrava- 
gant a supposition, as that we were deceived in 
all that we ever experienced. 

III. The character of the miracles recorded 
in the Gospels ought to be carefully observed. 
They were all worthy of the majesty, justice, 
and benevolence of the Son of God. They are 
characterized by dignity, propriety, and kind- 
ness. Most of them, indeed, were acts of ten- 
der compassion to the afflicted. Although so 



92 



many miracles were performed, in so great a 
variety of circumstances ; yet there is nothing 
ludicrous, puerile, or vindictive in any of them. 
Christ never exerted his power to gratify the 
curiosity of any, or to supply his own- daily 
wants. He made no ostentatious display of this 
wonderful power, and never used it to acquire 
wealth and influence. While he fed hungry 
multitudes by a miracle, he submitted to hunger 
and want himself; while he could command all 
nature, he remained in poverty, not having so 
much as a home of any kind, to which he could 
retire, to find repose. Although he was rejected 
and ill-treated by the Jews, yet he never refused 
to relieve any who sincerely sought his aid. His 
life, in consequence of the multitudes who flock- 
ed to him was fatiguing, and on many accounts, 
unpleasant, but he never grew weary in doing 
good. 

Let any man compare the narrative of the mir- 
acles of Christ, contained in the genuine Gos- 
pels, with those fictitious accounts, which may 
be found in the apocryphal and spurious Gospels 
still extant, and he will be struck with the re- 
markable contrast between them. The same 
result will be the consequence of a comparison 
of the miracles of Christ, with those, ascribed 
by the followers of Mohammed to the impos- 
tor ; or those contained in the legends of the 
church of Rome. I know not how any imparti- 



93 



al man can read attentively the account of the 
miracles recorded in the Gospels, and not be con- 
vinced, from the very nature and circumstances 
of the facts reported, that they were real. 

IV. There are no signs of fraud or imposture 
to be discovered in the record itself. There is 5 
on the contrary, every indication of truth, hones- 
ty, and a good intention in the writers. Al- 
though they differ from each other in style and 
manner so much, that it is evident, that the same 
person did not compose the four gospels ; yet 
there is a character of style which belongs to the 
whole of them, and which is without a paral- 
lel among any writers but the penmen of the 
sacred scriptures. It is an apparent exemption 
from the passions and frailties of human nature. 
The most stupendous miracles are related with- 
out one exclamation of wonder from the histo- 
rian ; and without the least appearance of a de- 
sire to excite the wonder of the reader. 

The character of Christ is drawn in no other 
way, than by simply telling what he did. There 
is no portraying of character in the way of gene- 
ral description, or by using strong epithets to set 
him forth. There is, perhaps, no such thing, 
in the four gospels, as an expression of admira- 
tion of any discourse or action, by the evange- 
lists. If they relate such things, they are the 
words of others, which they faithfully set down. 
When they describe the sufferings of Christ, they 



94 



never fall, as men usually do, into pathetic decla- 
mation. They are never carried away from their 
simple course by the power of sympathy. The 
facts are related, as though the writer felt no- 
thing, but the strong purpose of declaring the 
truth without giving any colouring whatever to 
the facts. Neither do they indulge themselves 
in those vehement expressions of indignation 
against the enemies of Christ, which we should 
naturally have expected. They never give ut- 
terance to a harsh expression against any one. 
They relate the treachery of Judas with the same 
unaffected simplicity, as if they had no feelings 
relative to his base conduct. 

But there is something, which exhibits the 
true character of the writers, in a light still 
stronger. It is the manner in which they speak 
of themselves. Few men can write much concern- 
ing themselves, without betraying the strength 
of self-love. Weak men, when they get on this 
topic, are commonly disgusting : and even when 
persons seem willing to let the truth be known, 
there is usually an effort discoverable, to seek 
compensation, in something, for every sacrifice 
which they make of reputation. But we may 
challenge any one to designate any instance, in 
w 7 hich the least indication of this moral weak- 
ness has been given, by the Evangelists ? They 
speak of themselves, and their companions, with 
the same candour, which characterizes their nar- 






95 



rative in regard to others. They describe, in 
the most artless manner, the lovvness of their 
origin, the meanness of their occupations, the 
grossness of their ignorance, the inveteracy of 
their prejudices, their childish contentions for 
superiority, their cowardice in the hour of dan- 
ger, and the fatal apostacy of one, and tempo- 
rary delinquency of another of their number. If 
any person supposes that it is an easy thing to 
write as the evangelists have done, he must have 
attended very little to this subject. The fact is, 
it cannot be imitated now, when the model is 
fully before us. That these unlearned men 
should be able to write books at all, with propri- 
ety, is a wonderful thing. Few fishermen or 
mechanics, confined all their lives to laborious 
occupations, and untutored in the art of compo- 
sition, could produce, without committing great 
faults, a narrative of their own lives. But, that 
men of such an education should possess such 
self-command and self-denial, as is manifest in 
these compositions, cannot be easily accounted 
for, on common principles. 

That, however, which deserves our special 
attention, is the absence of all appearance of ill 
design. 1 should like to ask a candid infidel, 
to point out, in the Gospel, some fact, or speech, 
which in the remotest degree, tends to prove, 
that the writers had a bad end in view. I need 
not say, that he could find nothing of the kind. 



« 



06 



Then, upon his hypothesis, we have this extra- 
ordinary fact ; that four books written by im- 
postors, who have imposed on the world a se- 
ries of falsehoods, should in no part of them be- 
tray the least appearance of ill design, or sinister 
purpose. Certainly, no other books, written by 
deceivers, possess the same characteristics. 

We have some instances of men of learning 
and piety, manifesting uncommon candour, in 
the accounts which they have left of their own 
errors, prejudices, and faults, but in all of them 
you perceive the semblance, if not the reality 
of human frailty. These works, however, are 
very valuable. Some eminent infidels, also, have 
come forward, before the world, with confes- 
sions, and narratives of their lives, and even of 
their secret crimes. None has made himself 
more conspicuous in this way, than J. J. Rous- 
seau, who professess to exhibit to the world, a 
full confession of his faults, during a period of 
many years. And to do him justice, he has 
exposed to view moral turpitude enough, to make, 
if it were possible, a demon blush. But this 
infatuated man gloried in his shame : and decla- 
red it to be his purpose, when called before the 
tribunal of Heaven, to appear with his book in 
his hand, and present it to his Judge as his con- 
fession and apology. Under the transparent 
covering of affectation, we may observe the 
most disgusting pride and arrogance. While 



97 



common sense and decency are outraged, by a 
needless confession of deeds which ought not to 
be once named, he is so far from exhibiting any 
thing of the character of a true penitent, that 
he rather appears as the shameless apologist of 
vice. By his unreserved disclosures, he aspired 
to a new sort of reputation and glory. Perhaps, 
there is not, in any language, a composition 
more strongly marked with pride and presump- 
tion. And, his confessions were manifestly 
made, in a confidence of the corruption of man- 
kind, from whom he expected much applause 
for his candour, and small censure for his vices; 
but as he has appealed, also, to another tribunal 
we maybe permitted to doubt, whether he will 
there find as much applause, and as slight con- 
demnation, as he affected to expect. 

Between such impious confessions as these, 
and the simple, humble, and sober statements of 
the Evangelists, there can be no comparison. 

There is only one other thing, in the style of 
the Apostles, which I wish to bring to view. Fn 
all the detailed narratives which they have given 
of Jesus Christ, no allusion is ever made to his 
personal appearance. We are as much unac- 
quainted with his stature, his aspect, his com- 
plexion, and his gait and manner, as if the gos- 
pels had never been written. There is profound 
wisdom in this silence : yet I doubt whether any 
writers, following merely the impulse of their 
i 2 



ya 



own feelings, would have avoided every allusion 
to this subject. 

V. There is no just ground of objection to the 
testimony, on account of the paucity of the 
witnesses. In regard to most facts handed down 
to us by authentic history, it is seldom, that 
we have more than two or three historians, tes- 
tifying the same things ; and in many cases, we re- 
ceive the testimony of one as sufficient, if all the 
circumstances of the fact corroborate his narra- 
tive. But, here, we have four distinct and inde- 
pendent witnesses, who were perfectly acquainted 
with the facts which they relate. Two of these, 
Matthew and John, were of the number of the 
twelve, who accompanied Jesus, wherever he 
went, and saw, from day to day, the works 
which he performed. Mark and Luke might 
also have been eye witnesses. Many think that 
they were of the number of the seventy disci- 
ples, sent out by Christ to preach ; but if they 
were not, they might have been his followers, 
and have been often present, in Jerusalem and 
other places, where he exhibited his miracles. 
It is not necessary, however, to resort to either 
of these suppositions. They were contempo- 
raries, early disciples, constant companions of 
the apostles, and travelled much among the 
churches. Mark was first the companion of 
Paul and Barnabas, and afterwards attached 
himself to Peter, from whose preaching, accor- 



99 



ding to the universal tradition of the early Fa- 
thers, he composed his Gospel. Luke was chosen 
by the churches in Asia to accompany Paul in 
his labours, and was almost constantly with him, 
until his first imprisonment at Rome ; at which 
time, his history of the life and labours of that 
apostle terminates. 

Besides these four Evangelists, who have pro- 
fessedly written an account of the miracles of 
Jesus Christ, we have the incidental testimony 
of those apostles, who wrote the epistles, espe- 
cially of Paul. It is true, Paul was not one of 
the twelve apostles who accompanied Christ on 
earth ; but he became an apostle, under such 
circumstances, as render his testimony as strong 
as that of any other witness. He informs us, 
that he was met by Jesus near to Damascus, 
when he was " breathing out threatenings and 
slaughter" against the disciples of Christ : who 
appeared to him in the midst of a resplendent 
light, and spoke to him. From that moment 
he became his devoted follower, and the most 
laborious and successful preacher of the Gospel. 
He abandoned the most flattering worldly pros- 
pects, which any young man in the Jewish na- 
tion could have. He possessed genius, learn- 
ing, an unblemished character for religion and 
morality, was in high favour with the chief men 
of his nation, and seems to have been more zeal- 
ous than any other individual, to extirpate Christ- 



100 



ianity. How can it be accounted for, that he 
should suddenly become a Christian, unless 
he did indeed see the risen Jesus? Instead of 
bright worldly prospects, which he had before, 
he was now subjected to persecution and con- 
tempt, wherever he went. The catalogue of 
only a part of his sufferings, which he gives in 
one of his epistles, is enough to appal the stout- 
est heart : yet he never repented of his becoming 
a Christian, but continued to devote all his en- 
ergies to the promotion of the Gospel, as long 
as he lived. This change, in a person of Paul's 
character and prospects, will never be account- 
ed for upon principles of imposture, or enthu- 
siasm.* Here, then, we can produce what 
deists often demand, the testimony of an enemy. 
Not of one who was unconvinced by the evi- 
dence of Christianity, which would be an in- 
consistent testimony, and liable to great objec- 
tions ; but of one whose mind had been long 
inflamed with zeal against Christianity; and 
yet, by the force of evidence, was converted to 
be a zealous disciple, and retained, all his life, 
a deep and unwavering conviction of the truth of 
the Gospel.f This man, although he has not 

* See Lord Lyttelton's Conversion of Paul. 

f There is a remarkable testimony to the extraordinary cha- 
racter and works of Jesus Christ, in Josephus, which has been 
rejected as spurious by modern critics ; not for want of external 
evidence, for it is found in all the oldest and best MSS., but 



101 



written a Gospel, has given repeated testimonies 
to the truth of the leading facts, which are now 
in question. Especially, he is one of the best 
witnesses on the subject of the resurrection of 
Christ ; for he not only saw and conversed with 
Jesus after his ascension, but has informed us of 
some circumstances, of great importance, not 
mentioned by any of the evangelists* He asserts, 
that Christ was seen by five hundred persons at 
one time, most of whom were still living when 
he wrote. If there had been any falsehood in 
this declaration, how soon must it have been de- 
tected ? His letters, no doubt, were immediately 
transcribed, and conveyed to every part of the 
church ; and how easy would it have been to 
prove the falsehood of such a declaration, if it 
had not been a fact ? But almost every page of 
Paul's writings recognises as true, the resurrec- 
tion of Jesus Christ. It is constantly assumed 
as a truth most assuredly believed by all Christ- 
ians. It is the great motive of exertion, and 
source of consolation, in all his epistles. And 
when he would convince certain heretics of the 
absurdity of denying the resurrection of the 
body, he reduces them to this conclusion, that 
" if the dead rise not, then is Christ not risen," 
which would be, at once, to subvert the Christ- 

principally because it is conceived, that Josephus being a Jew, 
and a Pharisee, never could have given such a testimony in fa- 
vour of one in whom he did not believe. 



102 

ian religion. His appeal to the common assu- 
red belief of Christians is remarkably strong, 
and pertinent to our purpose ; " If" says he, 
" Christ be not risen, then is our preaching vain, 
and your faith is also vain. Yea, and we are 
found false witnesses of God ; because we have 
testified of God, that he raised up Christ, whom 
he raised not up, if so be that the dead rise not." 
Would any man in his senses, have written thus, 
if the resurrection of Christ had not been a fun- 
damental article of faith among Christians ; or if 
he had not been fully persuaded of its truth ? Had 
Paul been an impostor, would he have dared to 
appeal to five hundred persons, most of whom 
were living, for the truth of what he knew to 
be false ? How easy, and how certain, must 
have been the detection of an imposture thus 
conducted ? the same is evident from the epistles 
of the other Apostles, and from the Apocalypse. 
Now when we can clearly ascertain what any 
persons believed, in relation to a fact, we have, 
virtually their testimony to that fact; because, 
when they come forward and give testimony, 
explicitly, they do no more than express the con- 
viction of their own minds. Certainly, then, 
if we can by any means, ascertain what the pri- 
mitive Christians believed in regard to the resur- 
rection of Christ, and other miraculous facts, 
w T e are in possession of all the testimony which 
they could give.* This is an important point as 

* See Dr. Channinsf's Dudleian Lecture. 



103 



it relates to the number of witnesses. Now, 
that all Christians, from the beginning, did be- 
lieve in the facts recorded in the Gospels and epis- 
tles of the Apostles, we have the strongest pos- 
sible evidence. It is proved incontestably, from 
the fact of their becoming Christians ; for how 
could they be Christians without faith in Chris- 
tianity ? unless any one will be so extravagant 
as to believe, that not only the Apostles, but all 
their converts, were wilful deceivers. It is pro- 
ved, also, from the manner in which Christians 
are addressed by the Apostles in all the epistles. 
Suppose, for a moment, that the Corinthian 
church had no belief in the resurrection of Christ, 
when they received the above-mentioned epistle 
from Paul ; would they not have considered him 
perfectly insane ? But the universal reception of 
the Gospels and epistles by all Christian church- 
es, throughout the world, is the best possible 
evidence that they believed what they contained. 
These books were adopted as the creed and guide 
of all Christians. It is manifest, therefore, that 
we are in possession of the testimony of the 
whole primitive church to the truth of the mira- 
cles recorded in the Gospels. Suppose a docu- 
ment had come down to us, containing a profes- 
sion of the belief of every person who embraced 
the Christian religion, and a solemn attestation 
to the facts on which Christianity is founded, 
would any man object, that the witnesses were 



104 



too few ? The fact is, that we have, substanti- 
ally, this whole body of testimony. 1 do not 
perceive, that its force would have been sensibly 
greater, had it been transmitted to us with all 
the formalities just mentioned. There is there- 
fore no defect in the number of witnesses. If 
every one of the twelve Apostles had written a 
Gospel, and a hundred other persons had done 
the same, the evidence would not be essentially 
improved. We should have no more, after all, 
than the testimony of the whole primitive church, 
which, as has been proved, we possess already. 
VI. The credibility of the testimony is not 
impaired, by any want of agreement among the 
witnesses. In their attestation to the leading 
facts, and to the doctrines and character of 
Christ, they are perfectly harmonious. The 
selection of facts bj T the several evangelists is 
different, and the same fact is sometimes related 
more circumstantially by one, than another ; yet 
there is no inconsistency between them. In their 
general character, and prominent features, there 
is a beautiful harmony in the gospels. There is 
no difference which can affect, in the judgment 
of the impartial, the credibility of the testimony 
which they contain. If all the evangelists had 
recorded precisely the same facts, and all the 
circumstances in the same order, the Gospels 
would have the appearance of having been writ- 
ten in concert, which would weaken their tes- 



105 

timony. But it is almost demonstrable, from 
internal evidence, that the evangelists, with the 
exception of John, never had seen each other's 
productions, before they wrote. Their agree- 
ment, therefore, ought to have the effect of wit- 
nesses examined apart from each other ; and 
their discrepancies serve to prove, that there 
could be no concerted scheme to deceive ; for in 
that case, every appearance of this kind, would 
have been carefully removed. 

I am aware, however, that on the ground of 
supposed contradictions, or irreconcilable discre- 
pancies, the most formidable attacks have been 
made on Christianity, It is entirely incompati- 
ble with the narrow limits of this essay, to enter 
into a consideration of the various methods which 
have been adopted for harmonizing the Gospels, 
and removing the difficulties which arise from 
their variations. I can only make a few general 
observations, with the view of leading the rea- 
der to the proper principles of solution. 

It ought to be kept in mind, that the Gospels 
were written almost two thousand years ago, in 
a language not now spoken ; in a remote coun- 
try, whose manners and customs were very differ- 
ent from ours. In all such cases, there will be 
obscurities, and difficulties, arising entirely from 
the imperfection of our knowledge. 

The Gospels do not purport to be regular his- 
tories of events arranged in exact chronological 

K 



106 



order, but a selection of important facts, out of 
a much greater number left unnoticed. The 
time when, or the place where, these facts oc- 
curred, is of no consequence to the end contem- 
plated by the evangelists. In their narratives, 
therefore, they have sometimes pursued the or- 
der of time; and in other cases, the arrange- 
ment has been suggested by the subject previous- 
ly treated, or by some other circumstance. 

In recording a miracle, the number of per- 
sons benefited, is not of much consequence ; the 
miracle is the same, whether sight be restored 
to one person, or two ; or whether demons be 
expelled from one, or many. If one historian, 
intent on recording the extraordinary fact, selects 
the case of one person, which might, on some 
accounts, be more remarkable ; and another 
mentions two, there is no contradiction. If they 
had professed to give an accurate account of the 
number healed, there would be ground for this 
objection ; but this was no part of the design 
of the evangelists. 

If a writer, with a view of exhibiting the skill 
of an oculist, should mention a remarkable in- 
stance of sight being restored to a person who 
had been long blind, it could not be fairly infer- 
red from the narrative, that no other persons re- 
ceived the same benefit, at that time ; and, if, 
another person should give a distinct account of 
all the cases, there would be no contradiction 



107 

between these witnesses. All the difference is, 
that one selects a prominent fact out of many ; 
the other descends to all the particulars. 

There is no source of difficulty more usual, than 
the confounding of things which are distinct. 
The narratives of events truly distinct, may 
have so striking a similarity, that the cursory 
reader will be apt to confound them. It has been 
remarked by a learned man,* that if the two 
miracles of feeding the multitude, had been 
mentioned by two different evangelists, each 
mentioning one, it would have been supposed 
by many that they were accounts of the same 
occurrence, and that the evangelists did not agree 
in their testimony ; but in this case, both these 
miracles are distinctly related by the same evan- 
gelist, and distinctly referred to by Christ, in 
his conversation with his disciples. This con- 
founding of distinct things is never more com- 
monly done, than when a fact was attended with 
a great number of circumstances and occurren- 
ces, rapidly succeeding each other, and the his- 
torian mentions only a few out of many. This 
rem irk is fully verified with respect to Christ's 
resurrection. The narrative of all the evangelists 
is very concise. Few particulars are mentioned ; 
and yet from the nature of the case, there must 
have been an extraordinary degree of agitation 
among the disciples ; a great running from one 

* Dr. Macknight. 



108 



part of Jerusalem to another to tell the news ; 
and a frequent passing to and from the sepulchre. 
It is not wonderful, therefore, that, as each 
evangelist mentions only a few of the accompa- 
nying occurrences, there should seem, at first 
view, to be some discrepancy in their accounts. 

Companies of women are mentioned by each, 
and it is hastily taken for granted, that they 
were all the same ; and the objector proceeds on 
the supposition, that these women all arrived at 
the sepulchre, at the same time, and that they 
continued together. He forgets to take into 
view, that the persons who might agree to meet 
at the sepulchre, probably lodged at very differ- 
ent distances from the place, and allows nothing 
for the agitation and distraction produced by the 
reports and visions of this interesting morning. 
But on this, as on several other subjects, we 
are indebted to the enemies of revelation, for 
being the occasion of bringing forward able 
men, who have shed so much light on this part 
of the Gospel history, that even the appearance 
of discrepancy is entirely removed.* 

The genealogy of Jesus Christ, as given by 
Matthew and Luke, has furnished to modern 
infidels much occasion of cavil ; but it ought to 
be sufficient to silence these objectors, that the 
early enemies of Christianity made no objections 

* See Weston the Resurrection; Townson; Maeknig-ht's Har- 
mony and Credulity; Ditton on the Resurrection; Sherlock. 



109 

on this ground. If one of these is the genea- 
logy of Joseph, and the other of Mary, there 
will be no discrepancy between them. Why it 
was proper to give the descent of Joseph, the 
husband of Mary, it is not now necessary to in- 
quire. But on this whole subject, I would re- 
mark, that we are very little acquainted with the 
plan on which genealogical tables were construct- 
ed. It seems to have been a very intricate busi- 
ness, and it is not surprising that we should be 
at a loss to elucidate every difficulty. 

Again, it is highly probable, that these lists 
were taken from some genealogical tables of the 
tribe and family of the persons to whom they re- 
fer. Every family must have had access to such ta- 
bles, on account of their inheritance. Public 
tables of acknowledged authority, would be far 
better for the purpose which the evangelists had 
in view, than new ones, even though these should 
have been more full and accurate. These genea- 
logies had no other object than to prove that Je- 
sus of Nazareth was a lineal descendant of David 
and Abraham ; which purpose is completely an- 
swered by them ; and there are no difficulties 
which may not be accounted for, by our igno- 
rance of the subject. 

Finally, it may be admitted, that some slight 
inaccuracies may have crept into the copies of 
the New Testament, through the carelessness of 
transcribers. It is impossible for men to write 

k2 



1 JO 

the whole of a book, without making some mis- 
takes ; and if there be some small discrepancies 
in the Gospels, with respect to names and num- 
bers, they ought to be attributed to this cause. 

VII. The witnesses of the miracles of Christ 
could have had no conceivable motive for pro- 
pagating an imposture. That they were not 
themselves deceived is manifest from the nature 
of the facts, and from the full opportunity which 
they had of examining them. It is evident, 
therefore, that if the miracles recorded by them 
never existed, they were wilful impostors. They 
must have wickedly combined, to impose upon 
the world. But what motives could have influ- 
enced them to pursue such a course, we cannot 
imagine ; or how men of low condition and small 
education, should have ever conceived it possible 
to deceive the world, in such a case, is equally 
inconceivable. These men had worldly interests, 
which it was rational for them to regard ; but 
every thing of this kind, was fully relinquished. 
They engaged in an enterprise, not only danger- 
ous, but attended with certain and immediate 
ruin to all their worldly interests. They exposed 
themselves to the indignation of all in authority, 
and to the outrageous fury of the multitude. 
They must have foreseen, that they would bring 
down upon themselves the vengeance of the ci- 
vil and ecclesiastical powers, and that every 
species of suffering awaited them. Their leader 



Ill 



was crucified, and what could they expect from 
declaring that he was alive, and had performed 
wonderful miracles? If they could have enter- 
tained any hopes of exemption from evils so ap- 
parent, experience must soon have convinced 
them, that they had engaged not only in a wick- 
ed but most unprofitable undertaking. It was 
not long after they began their testimony, before 
they were obliged to endure unrelenting persecu- 
tion from Jews and Gentiles. Could they have 
been influenced by a regard to fame ? What re- 
nown could they expect from proclaiming a 
crucified man to be their master, and the object 
of all their hope and confidence ? If this was 
their object, why did they give all the glory to 
another, who was dead ? But the fact is, instead 
of fame, they met with infamy. No name was 
ever more derided and hated than that of Christ- 
ian. They were vilified as the most contempt- 
ible miscreants that ever lived ; as the refuse and 
offscouring of all things; as the pests and distur- 
bers of society, and the enemies of the gods. 
They were pursued as outlaws, and punished for 
no other reason, but because they acknowledged 
themselves to be Christians. Would men perse- 
vere in propagating an imposture, for such fame 
as this? It cannot be supposed, that they expec- 
ted their compensation in another world ; for, 
the supposition is, that they were wilful impos- 
tors, who were, every day, asserting, in the 



112 

most solemn manner, what they knew to be ut- 
terly false. It would be as reasonable to suppose, 
that the murderer, or highway robber, is influ- 
enced, in the commission of his atrocious cri- 
mes, by the hope of a future reward. 

The only alternative is to suppose that they 
were fanatics ; as it is known, that men under 
the government of enthusiasm, contemn all the 
common considerations which usually influence 
human conduct ; and often act in a way total- 
ly unaccountable. This representation of en- 
thusiasm is just, but it will not answer the pur- 
pose for which it is brought. Enthusiasts are 
always strongly persuaded of the truth of the 
religion which they wish to propagate ; but these 
men, upon the hypothesis under consideration, 
knew that all which they said was false. En- 
thusiasm, and imposture, are irreconcilable. It 
is true, that what begins in enthusiasm, may 
end in imposture ; but in this case, the imposture 
must have been the beginning, as well as the 
end, of the whole business. There was no 
room for enthusiasm, all was imposture, if the 
facts reported were not true. But the best evi- 
dence, that the evangelists were not wild fanatics, 
is derived from their writings. These are at the 
greatest remove from the ravings, or reveries of 
enthusiasm. They are the most simple, grave, 
and dispassionate narratives, that were ever writ- 
ten. These books, certainly, were not the pro- 



113 



duction of crazy fanatics. The writers are ac- 
tuated by no phrenzy ; they give no indication of 
a heated imagination ; they speak, uniformly, 
the language of " truth and soberness." 

VIII. But if we could persuade ourselves, 
that the apostles might have been actuated by 
some unknown and inconceivable motive, to 
forge the whole account of Christ's miracles; 
and were impelled by some unaccountable phren- 
sy, to persevere, through all difficulties and 
sufferings, to propagate lies ; yet, can we believe, 
that they could have found followers, in the very 
country and in the very city, where the miracles 
were stated to have been performed ? 

When these accounts of stupendous and nu- 
merous miracles were published, in Jerusalem, 
where the apostles began their testimony, what 
would the people think ? Would they not say, 
" These men bring strange things to our ears? 
They tell us of wonders wrought among us, of 
which we have never before heard. And they 
would not only have us to believe their incredible 
story, but forsake all that we have, abandon our 
friends, and relinquish the religion of our fore- 
fathers, received from God : and not only so, 
but bring upon ourselves and families, the ven- 
geance of those that rule over us, and the hatred 
and reproach of all men." Is it possible to be- 
lieve, that one sane person would have received 
their report ? 



114 



Besides, the priests and rulers, who had put 
Jesus to death, were deeply interested to prevent 
the circulation of such a story. It implicated 
them in a horrid crime. Would they not have 
exerted themselves to lay open the forgery, and 
would there have been the least difficulty in ac- 
complishing the object, if the testimony of these 
witnesses had been false ? The places of many 
of the miracles are recorded, and the names of 
the persons healed, or raised from the dead, 
mentioned. It was only one or two miles to the 
dwelling of Lazarus; how easy would it have 
been to prove, that the story of his resurrection 
was a falsehood, had it not been a fact ? Indeed," 
Jerusalem itself, and the temple were the scenes 
of many of the miracles ascribed to Christ. As 
he spent much time in that city, it is presuma- 
ble, that not a person residing there, could have 
been totally ignorant of facts, which must have 
occupied the attention and excited the curiosity of 
every body. An imposture like this could never 
be successful, in such circumstances. The pre- 
sence of an interested, inimical, and powerful 
body of men would soon have put down every 
attempt at an imposition so gross, and ground- 
less. If the apostles had pretended, that at 
some remote period, or in some remote country, 
a man had performed miracles, they might have 
persuaded some weak and credulous persons ; 
but they appealed to the people to whom they 



115 



preached, as the witnesses of what they related. 
No more than a few weeks had elapsed after the 
death of Jesus, before this testimony was pub- 
lished in Jerusalem : and, notwithstanding all the 
opposition of those in authority, it was receiv- 
ed, and multitudes willingly offered themselves 
as the disciples of him, whom they had recently 
crucified. 

The success of the Gospel, under the circum- 
stances of its first publication, is one of the most 
wonderful events recorded in history ; and it is 
a fact beyond all dispute. In a little time, thou- 
sands of persons embraced the Christian religion, 
in Jerusalem, and in other parts of Judea. In 
heathen countries, its success was still more as- 
tonishing. Churches were planted in all the 
principal cities of the Roman Empire, before 
half a century had elapsed, from the resurrec- 
tion of Christ. The fires of persecution raged ; 
thousands and tens of thousands of unoffending 
Christians were put to death, in a cruel manner; 
yet this cause seemed to prosper the more ; so 
that, it became a proverb, that ' the blood of 
the martyrs was the seed of the Church.' And 
it went on increasing and prevailing, until, in 
less than three centuries, it became the religion 
of the empire. 

Learned infidels have in vain attempted to as- 
sign an adequate cause for this event, on natu- 
ral principles. Gibbon, as has been before stat- 



116 



ed, exerted all his ingenuity to account for the 
progress and establishment of Christianity ; but 
although he has freely indulged conjecture, and 
disregarded the testimony of Christians, his ef- 
forts have been unavailing. The account, which 
he has given, is entirely unsatisfactory. Upon 
the deistical hypothesis, it is a grand revolution, 
without any adequate cause. That a few un- 
learned, and simple men, mostly fishermen of 
Galilee, should have been successful in changing 
the religion of the world, without power or pa- 
tronage, and employing no other weapons but 
persuasion, must, forever, remain an unaccount- 
able thing, unless we admit the reality of mira- 
cles, and supernatural aid. 

The argument from the rapid and extensive 
progress of the Gospel may be estimated, if we 
consider the following circumstances. 

1. The insufficiency of the instruments to ac- 
complish such a work without supernatural aid. 
They had neither the learning nor address to 
make such an impression on the minds of men, 
as was requisite, to bring about such a revolu- 
tion. 

2. The places in which the Gospel was first 
preached, and had greatest success, furnish proof, 
that it could not have been propagated merely 
by human means. These were not obscure cor- 
ners, remote from the lights of science, but the 
most populous and polished cities, where every 



117 



species of the learning of the age was concen- 
trated, and whither men of learning resorted* 
Damascus, Antioch, Ephesus, Corinth, Philip- 
pi, and Rome, furnished the theatre for the first 
preachers of the Gospel. It is believed, that 
there was no conspicuous city, in the central part 
of the Roman Empire, in which a Christian 
church was not planted, before the death of the 
Apostles. And it ought to be remembered, that 
this did not occur in a dark age, but in what is 
acknowledged by all, to be the most enlighten- 
ed age of antiquity : it was the period which 
immediately succeeded the Augustan Age, so 
much, and so deservedly celebrated, for its clas- 
sical authors. If the Gospel had been an impos- 
ture, its propagators would never have gone to 
such places, in the first instance ; or if they had, 
they could not have escaped detection. 

3. The obstacles to be overcome were great 
and insurmountable by human effort. The peo- 
ple were all attached to the respective supersti- 
tions in which they had been educated, and 
which were well adapted to retain their hold of 
corrupt minds. How difficult it is to obtain even 
a hearing, from people in such circumstances, 
is manifest from the experience of all mission- 
aries, in modern times. Philosophers, priests, 
and rulers were combined against them. All 
that learning, eloquence, prejudice, interest, and 
power could oppose to them, stood in their way. 



118 

4. It would have been impracticable for a few 
unlettered Jews to acquire the languages of all 
the nations, among whom the Gospel spread, in 
so short a time. They must have had the gift 
of tongues, or this conquest could never have 
been achieved. Besides, it ought to be remem- 
bered, that Jews were held in great contempt, by 
all the surrounding nations. A few persons of 
this nation, presenting themselves as the teachers 
of a new religion, and exhibiting a very mean 
appearance, as must have been the case, would 
have called forth nothing but derision and con- 
tempt, in any of the large cities in the Empire. 
It is more unlikely that they should have been 
able to make many converts, than it would be 
now, for a few poor Jewish mechanics, to pro- 
selyte to Judaism, vast multitudes, in all the 
principal cities of Europe and America.* 

5. The terms of discipleship which the Apos- 
tles proposed, and the doctrines which they 
preached, were not adapted to allure and flatter 
the people, but must have been very repulsive to 
the minds of men. 

6. Many Christians were cut off by persecu- 
tion, but still Christianity made progress, and 
was extended in all directions. Because Chris- 
tianity increased and flourished under bloody per- 
secutions, many persons have adopted it as a 

* See Dr. Smith's Lectures on the Evidences of Christianity. 



119 



maxim, that persecution has a tendency to pro- 
mote any cause ; than which it is difficult to 
conceive of any thing more contrary to common 
sense and experience. In most cases, by cutting 
off the leaders of a party, however furious their 
fanaticism, the cause will decline, and soon be- 
come extinct. The increase of Christianity, un- 
der ten bloody persecutions, can only be account- 
ed for, by supposing that God, by his superna- 
tural aid, and by his grace on the hearts of men 
persuaded them to embrace the truth, and inspi- 
red them with more than heroic fortitude, in suf- 
fering for the sake of their religion. 

IX. The Apostles and many of the primitive 
Christians, attested the truth by martyrdom. 
They sealed their testimony with their blood. 
To this argument it is sometimes answered, that 
men may suffer martyrdom for a false as well 
as a true religion ; and that, in fact, men have 
been willing to die for opinions, in direct oppo- 
sition to each other. While this is admitted, it 
does not affect the argument now adduced. All 
that dying for an opinion can prove, (and of this 
it is the best possible evidence) is the sincerity 
of the person. — But in the case before us, the 
sincerity of the witnesses proves the facts in 
question ; for we have seen, that they could not 
themselves have been deceived. Every martyr 
had the opportunity of knowing the truth of the 
facts on which Christianity was founded, and by 



120 

suffering death in attestation of them, he has 
given the most impressive testimony that can be 
conceived. 

The sufferings of the primitive Christians, for 
their religion, were exceedingly great, and are 
attested by Heathen as well as Christian writers. 
It is a circumstance of great importance, in this 
argument, that they could at once have escaped 
all these torments, by renouncing Christianity. 
To bring them to this, was the simple object of 
their persecutors ; and uniformly it was put to 
their choice, to offer sacrifice or incense to the 
Heathen Gods, or be tormented. One word 
would have been sufficient to deliver them ; one 
easy action would have restored them to wordly 
comforts and honours But they stedfastly ad- 
hered to their profession. Some, indeed, were 
overcome by the cruelty of their persecutors, but 
was it ever heard that any of them confessed that 
there was any fraud, or imposture, among them ? 
So far from it, that they, whose courage failed 
them in the trying hour, were commonly deep 
penitents, on account of their weakness, all the 
rest of their days. Let it be remembered, that 
no person suffered for Christianity through neces- 
sity. Every martyr made a voluntary sacrifice 
of himself, to maintain the truth, and to preserve 
a good conscience. There is yet another light 
in which the sufferings of the primitive Christi- 
ans ought to be viewed. It is the temper with 



121 



which they endured every kind of torment. Here 
again is a problem for the deist to solve. Per- 
sons of all ages, of all conditions in life, and of 
both sexes, exhibited under protracted and cruel 
torments, a fortitude, a patience, a meekness, a 
spirit of charity and forgiveness, a cheerfulness, 
yea, often a triumphant joy, of which there are 
no examples to be found in the history of the 
world. They rejoiced when they were arrested ; 
cheerfully bid adieu to their nearest and dearest 
relatives ; gladly embraced the stake ; welcomed 
the wild beasts let loose to devour them ; smiled 
on the horrible apparatus by which their sinews 
were to be stretched, and their bones dislocated 
and broken ; uttered no complaint ; gave no in- 
dication of pain when their bodies were envelop- 
ed in flames ; and when condemned to die, beg- 
ged of their friends to interpose no obstacle to 
their felicity (for such they esteemed martyr- 
dom) not even by prayers for their deliverance.* 
What more than human fortitude was this ? By 
what spirit were these despised and persecuted 
people sustained ? What natural principles, in 
the human constitution, can satisfactorily account 
for such superiority to pain and death ? Could 
attachment to an impostor inspire them with 
such feelings ? No, it was the promised presence 
of the risen Jesus which upheld them, and fill- 

* See the Epistles of Ignatius and Polycarp. 
L 2 



122 



ed them with assurance and joy. It was the 
Paraclete, promised by their Lord, who pour- 
ed into their hearts a peace and joy so complete, 
that they were scarcely sensible of the wounds 
inflicted on their bodies. 

Proud and obstinate men may, for aught I 
know, suffer death for what they are secretly 
convinced is not true ; but that multitudes, of 
all conditions, should joyfully suffer for what 
they knew to be an imposture, is impossible. 
Tender women, and venerable old men, were 
among the most conspicuous of the martyrs of 
Jesus. They loved not their lives unto the death, 
and having given their testimony and sealed it 
with their blood, they are now clothed in white 
robes, and bear palms in their hands, and sing 
the song of Moses and the Lamb. Blessed mar- 
tyrs, they have rested from their labours, and 
their works have followed them ! 

The last particular which I shall mention to 
set the testimony of the witnesses to the miracles 
of the Gospel in its true light, is, that there is no 
counter testimony. These witnesses have never 
been confronted and contradicted by others. 
Whatever force or probability their declarations 
are entitled to, from the circumstances of the 
case, and from the evidences which we possess 
of their integrity and intelligence, suffers no de- 
duction, on account of other persons giving a 
different testimony. 



123 

The Jewish priests and rulers did, indeed, 
cause to be circulated, a story, relative to the 
dead body of Christ, contrary to the testimony 
of the apostles, which has been handed down to 
us by the evangelists. They hired the soldiers to 
report, that Christ's disciples had come by night, 
and stolen the body, while they slept — a story 
too absurd and inconsistent to require a moment's 
refutation. But as the body was gone out of 
their possession, they could not, perhaps, have 
invented any thing more plausible. It proved 
nothing, however, except that the body was re- 
moved while the soldiers slept, and for aught 
they could testify, might have risen from the dead, 
according to the testimony of the apostles, 

Deists sometimes demand the testimony of the 
enemies, as, well as the friends of Christianity. 
To which I would reply, that the silence of ene- 
mies, is all that can be reasonably expected from 
them. That they should come forward, volun- 
tarily, with testimony in favour of a religion, 
which, through prejudice, or worldly policy, they 
opposed, could not reasonably be expected. Now 
since they would have contradicted these facts if 
it had been in their power, their not doing so, 
furnishes the strongest negative evidence, which 
we can possess. And no other evidence, but 
that which is negative, or merely incidental, 
ought to be expected from the enemies of the 
Gospel ; unless like Paul, they were convinced 



124 

by the evidence exhibited to them. But no de- 
nial of the reality of the miracles of Christ has 
reached us from any quarter. As far as we have 
any accounts, there is no reason to think, that 
they were ever denied by his most implacable 
enemies. They said, that he performed his works 
by the help of Beelzebub. The first Heathen 
writers against Christianity did not dare to deny 
Christ's miracles. Neither Celsus, Porphyry, 
Hierocles, nor Julian, pretend, that these facts 
were entirely false ; for they attempted to account 
for them. The Jewish Rabbies, in the Talmud, 
acknowledge these miracles, and pretend that 
they were wrought by magic, or by the power 
of the venerable name of Jehovah, called tetra- 
grammaton, which they ridiculously pretend, 
Jesus stole out of the temple, and by which he 
performed wonderful works. 

From what has been said, I trust it is suffi- 
ciently manifest, that we have such testimony for 
the miracles of the New Testament as will render 
them credible, in the view of all impartial persons. 
We have shown, that the miracles recorded are 
real miracles; — that they were performed in an 
open and public manner ; — that the witnesses 
could not possibly have been deceived themselves; 
— that enemies had every opportunity and motive 
for disproving the facts if they had not been 
true ; — that there is every evidence of sincerity 
and honesty m the evangelists ; — that the Epis- 



125 

ties of the Apostles furnish strong collateral 
proof of the same facts ; — that all Christians 
from the beginning, must have believed in these 
miracles, and they must therefore be considered 
competent witnesses ; — that none of the witnes- 
ses could have any motive to deceive ;- — that they 
never could have succeeded in imposing such a 
fraud on the world, if they could have attempted 
it ; — that it would have been the easiest thing in 
the world, for the Jewish Rulers to have silenced 
such reports if they had been false ; — that the 
commencement of preaching at Jerusalem, and 
the success of Christianity there, cannot be ac- 
counted for, on any other principles, than the 
truth of the miracles ; — that the conduct of the 
Apostles in going to the most enlightened coun- 
tries and cities, and their success in those places, 
can never be reconciled with the idea that they 
were ignorant impostors ; — that the astonishing 
progress of the Gospel, in the midst of opposition 
and persecution ; and the extraordinary temper 
of the primitive Christians, under sufferings of 
the most cruel kind, can only be accounted for, 
on the supposition of a full persuasion of the truth 
of the facts, and that this persuasion is proof 
of their reality ; — and, finally, that no contrary 
evidence exists : but that even the early enemies 
of Christianity have been obliged to admit, that 
such miracles were performed. 

Now when all these things are fairly and ful- 



126 



ly considered, is it not reasonable to conclude, 
that it is more probable that miracles should have 
been performed, than that such a body of testi- 
mony, so coroborated by circumstances, and by 
effects, reaching to our own times, should be 
false ? 

If all this testimony is false, we may call in 
question all historical testimony whatever ; for 
what facts have been so fully attested ? 

But why should this testimony be rejected? 
No reason has ever been assigned, except that the 
facts were miraculous ; but we have shown, that 
it is not unreasonable to expect miracles in such 
a case; and that miracles are capable of satisfac- 
tory proof from testimony. It is therefore a just 
conclusion, That the Miracles of the Gos- 
pel ARE CREDIBLE, • 



SECTION VI. 

THE BIBLE CONTAINS PREDICTIONS OF EVENTS, WHICH 
NO HUMAN SAGACITY COULD HAVE FORESEEN, AND 
WHICH HAVE BEEN EXACTLY AND REMARKABLY AC- 
COMPLISHED. 

The subject of prophecy is so extensive, and 
the difficulty of presenting, with brevity, the ar- 
gument which it furnishes, so great ; that if I 
had not determined to give a general outline of 
the evidences of revelation, I should have omit- 
ted this topic, as one to which justice cannot be 
done, in so short an essay. 

But, I woidd not be understood as intimating, 
that the evidence from prophecy is of an infe- 
rior kind. So far from believing this to be the 
fact, I am persuaded, that whoever will take the 
pains to examine the subject thoroughly, will find 
that this source of evidence for the truth of reve- 
lation, is exceeded by no other, in the firmness 
of conviction which it is calculated to produce. 
Prophecy possesses, as a proof of divine revela- 
tion, some advantages which are peculiar. For 
the proof of miracles we must have recourse to 
ancient testimony ; but the fulfilling of pro- 
phecy may fall under our own observation, or 
may be conveyed to us by living witnesses. 
The evidence of miracles cannot, in any case, 
become stronger than it was at first ; but that of 






128 

prophecy is continually increasing, and will go 
on increasing until the whole scheme of prophe- 
cy is fulfilled. The mere publication of a pre- 
diction furnishes no decisive evidence, that it is a 
revelation from God ; it is the accomplishment 
which completes the proof. As prophecies have 
been fulfilled in every age, and are still in a 
course of being fulfilled ; and as some most re- 
markable predictions remain to be accomplished, 
it is plain, from the nature of the case, that 
this proof will continue to increase in strength. 

It deserves to be well weighed, that any one 
prediction which has been fulfilled, is of itself, a 
complete evidence of divine revelation ; or to 
speak more properly, is itself a revelation. For 
certainly, no one but God himself can foretell 
distant future events which depend entirely on 
the purpose of Him, who worketh all things after 
the counsel of his own will. 

If then, we can adduce one prophecy, the 
accomplishment of which cannot be doubted, we 
have established the principle, that a revelation 
has been given ; and if in one instance, and to 
one person, the probability is strong, that he is 
not the only person, who has been favoured 
with such a communication. 

The remark, which is frequently made, that 
most prophecies are obscure, and the meaning 
very uncertain, will not affect the evidence ari- 
sing from such as are perspicuous, and of which 






139 



the accomplishment is exact. There are good 
reasons, why these future events should some- 
times be wrapped up in the covering of strong 
figures and symbolical language ; so that often 
the prophet himself, probabiy, did not under- 
stand the meaning of the predictions which he 
uttered. It was not intended, that they should 
be capable of being clearly interpreted, until the 
key was furnished, by the completion. If these 
observations are just, the study of the prophe- 
cies will become more and more interesting every 
day ; and they will shed more and more light on 
the truth of the Scriptures. 

What I shall attempt at present, and all that 
is compatible with the narrow limits of this dis- 
course, will be to present to view, a few remark- 
able predictions, and refer to the events, in which 
they have been fulfilled. They who wish for 
further satisfaction, will find it, in the perusal 
of bishop Newton's excellent Dissertations on the 
prophecies, to which I acknowledge myself in- 
debted for a considerable part of what is contain- 
ed in this section. 

The first prophecies which I will produce, are 
those of Moses, respecting the Jews. They are 
recorded, principally, in the xxvi. chapter of 
Leviticus, and in the xxviii. chapter of Deutero- 
nomy ; of which, the following predictions de- 
serve our attention. 

1 . The Lord shall bring a nation against thee 

M 



140 

from afar, from the end of the earth, as swift 
as the eagle flieth ; a nation whose tongue thou 
shall not understand. This prophecy had an ac- 
complishment, both in the invasion of Judea by 
the Chaldeans, and by the Romans ; but more 
especially, the latter. Jeremiah, when predict- 
ing the invasion of the Chaldeans, uses nearly 
the same language as Moses ; ho, I will bring a 
nation upon you from afar, O house of Israel, 
saith the Lord, it is an ancient nation, a nation 
whose language thou knowest not*— And again, 
Our persecutors are swifter than the eagles of the 
heaven.f 

But with still greater propriety may it be said 
that the Romans were a nation from afar; the 
rapidity of whose conquests resembled the eagle's 
flight ; the standard of whose armies was, an 
eagle ; and whose language was unknown to the 
Jews. The enemies of the Jews are also char- 
acterized as, a nation of fierce countenance, who 
shall not regard the person of the old, nor show 
favour to the young. Which was an exact de- 
scription of the Chaldeans. It is said 2 Chron. 
xxxvi. 17, that God brought upon the Jews, the 
king of the Chaldees, who slew their young men 
with the sword, in the house of their sanctuary, 
and had no compassion upon young men or maid- 
ens, old man or him that stooped for age. Such 
also were the Romans. Josephus informs us that 

* Jer. x. 15. f Lam. iv. 19. 



% 



141 



when Vespasian came to Gadara, "he slew all, 
man by man, the Romans showing mercy to no 
age." The like was done at Gamala. 

2. It was predicted, also, that their cities 
should be besieged and taken, and he shall be- 
siege thee in all thy gates, until thy high and fen- 
ced walls come down, wherein thou trustedst. 
This was fulfilled when Shalmaneser, king of 
Assyria, came up against Samaria, and besieged 
it, and at the end of three years took it :* when 
Sennacherib came up against all the fenced cities 
of Judah ; and when Nebuchadnezzar took Je- 
rusalem and burned the temple, and broke down 
the walls of Jerusalem round about.f The Jews 
had great confidence in the strength of the for- 
tifications of Jerusalem. And Tacitus, as well 
as Josephus, describes it as a very strong place ; 
yet it was often besieged and taken, before its 
final destruction by Titus. 

In their sieges they were to suffer much by 
Famine, in the straitness wherewith their enemies 
should distress them. Accordingly at Samaria, 
during the siege, there was a great famine, so 
" that an asses head ivas sold for four score pieces 
of silver. ,"J And when Jerusalem was besieged 
by Nebuchadnezzar, the famine prevailed in the 
city, and there was no bread for the people of the 



2 Kings, xviii. 9, 10. f 2 Kings, xxv. 10. 

% 2 Kings, vi. 5. 



m 



142 

land* And in the siege of the same city by the 
Romans, there was a most distressing famine.f 

It was foretold, that in these famines, women 
should eat their own children : Ye shall eat, says 
Moses, thejiesh of your sons and of your daugh- 
ters. And again, thou shall eat the fruit of thine 
own body. t— The tender and delicate woman 
among you, who would not adventure to set the 
sole of her foot upon the ground, for delicateness 
and tenderness — she shall eat her children for 
want of all things, secretly in the siege and strait- 
ness, wherewith thine enemies shall distress thee 
in thy gates. This extraordinary prediction was 
fulfilled, six hundred years after it was spoken, 
in the siege of Samaria, by the king of Syria ; 
when two women agreed together to give up their 
children to be eaten ; and one of them was eaten 
accordingly.^ It was fulfilled again, nine hun- 
dred years after Moses, in the siege of Jerusalem, 
by the Chaldeans. The hands of the pitiful 
women, says Jeremiah, have sodden their own 
children.]] And again, fifteen hundred years af- 
ter the time of Moses, when Jerusalem was be- 
sieged by the Romans, Josephus informs us, of 
a noble woman killing and eating her own suck- 
ing child, and when she had eaten half, she se- 
creted the other part for another meal. 

* 2 Kings, xxv. 3. f Josephus de Jud. Bello. 

t Jer. xxvi. 29 ; Deut. xxviii. 53. $ 2 Kings, vi. 28, 29. 
II Lam. iv. 10. 









143 

3. Great numbers of the Jews were to be de- 
stroyed. And ye shall be left few in number, 
whereas ye were as the stars of heaven for mul- 
titude. In the siege of Jerusalem by Titus, it 
is computed, that eleven hundred thousand per- 
sons perished, by famine, pestilence, and sword. 

Perhaps, since the creation of the world, so 
many persons never perished in one siege. The 
occasion of so great a multitude of people being 
found at Jerusalem, was, that the siege com- 
menced about the celebration of the passover ; 
and the people throughout the adjacent country, 
took refuge in Jerusalem, at the approach of the 
Roman army. 

Moses also predicted, that the Jews should be 
carried back to Egypt, and sold as slaves, for a 
very low price, and described the method of their 
conveyance thither ; And the Lord shall bring thee 
into Egypt again with ships, where you shall be 
sold unto your enemies for bondmen and bondwo- 
men, and no man shall buy you. Josephus in- 
forms us, that when the city was taken, the 
captives who were above seventeen years of age, 
were sent to the works in Egypt: but so little 
care was taken of these captives, that eleven 
thousand of them perished for want. There is 
every probability, though the historian does not 
mention the fact, that they were conveyed to 
Egypt in ships, as the Romans had then a rleet 
in the Mediterranean. The market was so over- 
m2 



m 



, 



144 



stocked, that there were no purchasers, and they 
were sold for the merest trifle. 

4. It is, moreover, predicted in this wonder- 
ful prophecy of Moses, that the Jews should be 
extirpated from their own land, and dispersed 
among all nations. And ye shall be plucked from 
off the land whither thou goest to possess it. And 
the Lord shall scatter thee among all people, from 
one end of the earth, even unto the other. How 
remarkably this has been fulfilled, is known to 
all. The ten tribes were first carried away from 
their own land, by the King of Assyria; and 
next, the two other tribes were carried captive 
to Babylon ; and, finally, when the Romans took 
away their place and nation their dispersion was 
complete. 

Afterwards, Adrian forbade the Jews, by a 
public edict, to set foot in Jerusalem, on pain of 
death ; or even to approrch the country round 
it. In the time of Tertuliian and Jerome, they 
were prohibited from entering into Judea. And 
from that day to this, the number of Jews, in 
the holy land, has been very small. They are 
still exiles from their own land, and are found 
scattered through almost every country on the 
globe. 

5. But it is foretold, that notwithstanding 
their dispersion, they should not be totally de- 
stroyed, but should exist still as a distinct people. 
And yet for all that, when they be in the land of 



145 

their enemies, I will not cast them away, neither 
will I abhor them, to destroy them utterly, and to 
break my covenant with them. u What a marvel- 
lous thing is this," says Bishop Newton, " that 
after so many wars, battles, and sieges ; after so 
many rebellions, massacres, and persecutions; 
after so many years of captivity, slavery, and 
misery ; they are not destroyed utterly, and though 
scattered among all people, yet subsist a distinct 
people by themselves ! where is any thing like 
this to be found in all the histories, and in all the 
nations under the sun ?" 

The prophecy goes on to declare, that they 
should be, everywhere, in an uneasy condition ; 
and should not rest long, in any one place. And 
among these nations shalt thou find no ease, neither 
shall the sole of thy foot have rest. How exactly 
this has been verified, in the case of this unhap- 
py people, even unto this day, is known to all. 
There is scarcely a country in Europe, from 
which they have not been banished, at one time 
or another. To say nothing of many previous 
scenes of bloodshed and banishment, of the most 
shocking kind, through which, great multitudes 
of this devoted people passed,in Germany, France 
and Spain, in the thirteenth and fourteenth cen- 
turies ; eight hundred thousand Jews, are said 
by the Spanish historian, to have been banished 
from Spain, by Ferdinand and Isabella. And 
how often, when tolerated by government, they 






m 



146 



have suffered by the tumults of the people, it is 
impossible to enumerate. 

The prophet declares, that they should be op- 
pressed and crushed ahvay ; that their sons and 
their daughters should be given to another people ; 
that they should be mad for the sight of their eyes, 
which they should see. Nothing has been more 
common, in ail the countries, where the Jews 
have resided, than to fine, fleece, and oppress 
them at will ; and in Spain and Portugal, their 
children have been taken from them, by order 
of the government, to be educated in the Popish 
religion. The instances, also, in which their 
oppressions have driven them to madness and 
desperation, are too numerous to be here stated 
in detail. 

6. Finally, it is foretold by Moses, that they 
should become an astonishment, a proverb, and 
a by-word, among all nations ; and that their 
plagues should be wonderful, even great plagues 
and of long continuance. In every country the 
Jews are hated and despised. They have been 
literally a proverb, and a by-word. Mohammed- 
ans, Heathens, and Christians, however they 
differ in other things, have been agreed in vilify- 
ing, abusing, and persecuting the Jews. Surely, 
the judgments visited on this peculiar people, 
have been wonderful and of long continuance.. 
For nearly eighteen hundred years, they have 



147 



been in this miserable state of banishment, dis- 
persion, and persecution. 

" What nation," says the distinguished writer 
already quoted, '* hath subsisted as a distinct peo- 
ple in their own country, so long, as these have 
done in their dispersion into all countries ? And 
what a standing miracle is this exhibited to the 
view and observation of the whole world !" 

" Here are instances of prophecies delivered 
above three thousand years ago, and yeA, as we 
see, fulfilling in the world, at this very time ; 
and what stronger proofs can we desire of the 
divine legation of Moses ? How these instances 
may affect others, I know not, but for myself, 
I must acknowledge, they not only convince, but 
amaze and astonish me beyond expression." 

The prophecies, in the Old Testament, con- 
cerning Nineveh, Babylon, Tyre, and Egypt, 
are highly deserving our attention ; not only be- 
cause they are expressed in the plainest language, 
but because the fulfilment of them has not been 
confined to one age, but has continued for thou- 
sands of years, and is as remarkable at this time, 
as in any former period ; but the narrow limits 
which we have prescribed to ourselves forbid us 
entering on this subject. 

The prophecy of Isaiah, respecting Cyrus, by 
name, two hundred years before he was born, is 
very clear, and no less remarkable. That saith 
of Cyrus, he is my shepherd and shall perform 



148 



all my pleasure, even saying to Jerusalem, thou 
shaft be built, and to the temple, iKy foundation 
shall be laid- Thus saith the Lord to Cyrus his 
anointed, to Cyrus ivhose right hand I have holden, 
to subdue nations before him, and I will loose the 
loins of kings to open before him the two leaved 
gates, that shall not be shut. I will go before thee 
and make the crooked places straight ; I will break 
in pieces the gates of brass, and will cut in sunder 
the bars of iron, and I will give thee the treasures 
of darkness, and hidden riches of secret places, 
that thou mayest know, that I, the Lord, which call 
thee by thy name, am the God of Israel. For 
Jacob, my servants sake, and Israel mine elect, 
I have even called thee by thy name, I have sur- 
named thee, though thou hast not known me"* 

It may be safely affirmed, however, that the 
more elosely these prophecies are compared with 
subsequent events — events altogether improbable 
in themselves, and of a truly extraordinary cha- 
racter — the more clearly will the impartial and 
discerning see in them, marks of a divine origin. 

The prophecies recorded in the book of Daniel, 
also, are very wonderful. There, we have de- 
scribed, the rise and fall of four successive 
monarchies, or empires ; also, a prophecy con- 
cerning the conquest of Alexander the great, and 
concerning his successors, embracing so many 
particulars, that it assumes the appearance of a 

* Isa. xliv, xlv. 



149 



history of events which it predicts. Porphyry., 
an early and learned opposer of Christianity, was 
so struck with the coincidence between the pre- 
dictions, and the history of the events by which 
they are fulfilled, that he declared that the pro- 
phecy must have been written after the events 
occurred. 

The infidel can make no complaint of obscu- 
rity here, as he commonly does, when prophe- 
cies are adduced ; the objection now is, that 
the prediction is too manifest, and circumstan- 
tial. 

This objection of Porphyry, induced Jerome to 
use the following pertinent language, "Cujus 
impugnatio testimonium veritatis est. Tanta 
enim dictorum fides fuit, ut propheta incredulis 
hominibus non videatur Juhira dixisse, sed nar- 
rasse praeteritaP The meaning of which is, 
" This objection is a testimony to the truth ; for 
such is the perspicuity of the language, that the 
prophet, in the opinon of infidel men, seems ra- 
ther to be narrating past events, than predicting 
those which are future." 

It will be sufficient to observe, that there is 
not the least foundation for this opinion of Por- 
phyry that the book of Daniel was written after 
the time of Antiochus Epiphanes. Josephus 
relates that the prophecies of Daniel were shown 
to Alexander the great,when he visited Jerusalem, 
and that this was the reason of his granting so 



150 



many privileges to the Jewish people. However, 
this may be, Daniel is spoken of in the first book 
of Maccabees ; and Josephus himself reckons him 
among the greatest of prophets. And if they 
had been written at that late period, thev never 
could have found a place in the Jewish canon, as 
the prophecies of Daniel. These prophecies are 
also recognised and quoted by Jesus Christ, as 
the productions of Daniel. 

We are informed by Josephus, that after Cyrus 
had got possession of Babylon, this prophecy 
was shown to him ; and that he was struck with 
admiration at the manifest divinity of the writing. 
Besides the name of Cyrus, two extraordinary 
events are foretold ; the capture of Babylon with 
its iron bars and gates of brass, and containing 
hidden treasures ; — and the restoration of the 
Jews, and the rebuilding of their city and tem- 
ple. And every thing is so plain, that there is 
no possibility of evading the force of the argu- 
ments. 

The prophecies which relate to the Messiah 
are so numerous and interesting, and involve so 
much critical discussion, that to exhibit them in 
their proper light, a volume would scarcely be 
sufficient. I must therefore, be contented to re- 
fer to the most remarkable of these predictions, 
in a very brief and general way. 

1. It is plain, from a cursory perusal of the 
Old Testament, that frequent intimations are 



151 



given of the coming of a remarkable personage. 
From these, the Jewish nation have been led, in 
all ages, to entertain the expectation of a Mes- 
siah ; and from them, the idea of a distinguished 
person who was to proceed from Judea, seems 
to have pervaded the surrounding nations. Some 
of the passages of Scripture, on which this opin- 
ion w T as founded, were, the promise of the 
seed of the woman ; — The seed of Abraham in 
whom all nations should be blessed ; — The Shiloh 
who was to come out of Judah, before the domi- 
nion of that tribe should depart — The prophet 
like unto Moses, whom the Lord would raise 
up ; — the king whom the Lord would set upon 
his holy hill ; — the priest after the order of Melchi- 
sedek ; the anointed one, or Messiah — the righteous 
branch — the comer stone — the desire of all na- 
tions — the Shepherd of Israel. 

2. The time of the arrival of the Messiah is 
designated in prophecy. He was to come before 
the sceptre departed from Judah ; at the end of 
seventy prophetic weeks, or four hundred and 
ninety years, from the time of the going forth of 
the command, to restore and build Jerusalem ; 
and while the second temple was yet standing. 

3. The place of his birth, and the family from 
which he was to descend, were also explicitly 
mentioned in prophecy. From the evangelical 
history, and from the acknowledgement of the 
Jews, it is evident, that they well knew, that 



152 



the Messiah was to be born at Bethlehem, and to 
be of the family of David. 

4. Things of an apparently contradictory na- 
ture, are predicted concerning the Messiah. At 
one time he is represented as a king and conquer- 
or, whose dominion would be coextensive with 
the earth, and flourish in righteousness and peace 
forever ; at another, he is exhibited as one despis- 
ed and injected ; a man of sorrow and grief; 
as wounded and bruised ; — as cut off out of the 
land of the living ; and as pouring out his soul 
unto death. These apparently irreconcileable 
characters led the Jews at one time, to entertain 
the opinion, that two Messiahs were predicted ; 
the one a triumphant conqueror; the other a 
persecuted and patient sufferer. But however 
great the apparent inconsistency, there is an ex- 
act accomplishment of both characters in Jesus 
of Nazareth. And certainly the same cannot 
be said of any other person who ever lived. 

5. It is predicted of the Messiah, that he should 
be a light to the gentiles ; and that under 
his administration, the face of the world should 
be changed ; and that peace and righteousness 
should prevail. Although, this prophecy is only 
in part fulfilled, yet so much has been accom- 
plished in the call of numerous Gentile nations 
to the standard of the Messiah, and in the be- 
nign and salutary influence of Christianity, that 
we must conclude that it was uttered under the 
influence of inspiration. 



153 



6. It was not only predicted, that Messiah 
should be cut off, but it is expressly stated, that 
he should die as a vicarious sacrifice — an expia- 
tory victim for sin and transgression. Thou 
shall make his soul an offering for sin. 

For the fulfilling of these predictions, I need 
only refer to the New Testament. That there 
is a remarkable coincidence between the lan- 
guage of the prophets and the history of the 
evangelists, cannot be denied, however it may be 
accounted for. The fifty third chapter of Isaiah 
has a counterpart in the sufferings and death of 
Christ, which has forced conviction on the minds 
of many unbelievers. 

But there are also many particular facts, and 
circumstances foretold respecting the Messiah, 
which it may be proper, briefly to mention. His 
forerunner, John the Baptist, is predicted by 
Isaiah, and Malachi. His miracles, his uncom- 
plaining meekness and tranquil submission, under 
cruel sufferings, by Isaiah. His riding on an ass, 
and a colt the foal of an ass ; his being pierced 
where the wound should be visible ; — his being 
sold for thirty pieces of silver, which should be 
appropriated to buy the potters field, by Zecha- 
riah. It is predicted in the Psalms, that they 
would part his raiment, and cast lots for his ves- 
ture ; and that vinegar would be given him to 
drink. The very words, also, which he uttered 
on the cross, when forsaken of God, are set down 
in the xxii Psalm, v. 1. 



154 

It was also predicted in the law of Moses, by 
an expressive type, that not a bone of him should 
be broken ; the fulfillment of which was won- 
derful, since both those crucified with him had 
their legs broken. 

Isaiah foretold, that he should make his grave 
among the wicked, and with the rich in his death, 
which was literally accomplished, when Jesus 
Christ was suspended on the cross, between two 
thieves ; and when he was taken down from the 
cross, by a rich man and buried by him, in his 
own new tomb, 

The most of these particulars were fulfilled by 
the free actions of the enemies of Jesus, who 
had no idea that they were fulfilling any divine 
prophecy. It is impossible, that so many cir- 
cumstances, literally predicted, should have been 
fulfilled by a mere fortuitous concurrence. 

The truth is, the whole ritual law, is a prophe- 
cy of Jesus. To him the whole Old Testament 
dispensation had reference. The Law, the 
Psalms, and the Prophets, all testify of him. As 
said the angel to St. John, " The testimony of 
Jesus, is the spirit of prophecy." 

Christ himself delivered, while upon earth, 
many clear and remarkable prophecies. Most of 
his parables have a prophetic character, and in 
a striking manner represented the progress of the 
Gospel, the rejection of the Jews, and calling of 
the Gentiles, and the future condition of the 



155 



Church. He also foretold in express words, the 
treatment which his followers should receive in 
the world : the treachery of Judas Iscariot ; the 
conduct of Peter, in denying him- three times, in 
one night ; and the particular circumstances and 
exact manner of his own death ; and also his 
resurrection on the third day. But I must pass 
over all these, at present, and confine my atten- 
tion to that astonishing prophecy, which Jesus 
delivered to his disciples on Mount Olivet, con- 
cerning the utter destruction of the temple of 
Jerusalem, and of the whole Jewish nation. 
This prediction was uttered about forty years 
before the events occurred, to which it relates ; 
and was recorded by St. Matthew, according to 
the common opinion of early writers, thirty, or 
at least twenty years, before it was fulfilled. 
The same was recorded by Mark, and Luke, a 
few years after the writing of Matthew's Gospel^ 
but several years before the occurrence of those 
prodigious things, which are foretold in it. The 
testimony of antiquity is, that both these evan- 
gelists were dead before the invasion of Juiea, 
by the Romans, John was the only one of the 
evangelists, or perhaps of the Apostles, who lived 
to witness the fulfilling of his Lord's prophecy ; 
and it is remarkable, that in his Gospel, this sub- 
ject is never mentioned. 

Let it be remembered, that when this prophecy 
was delivered by our Saviour, there was not the 
si 2 



156 



least human probability of such an event, as the 
destruction of Jerusalem. The Jews were in a 
state of profound peace ; and the power of the 
Romans was such, that it could not have been 
conjectured, that one small nation, would think 
of rebelling against them. 

The words of this prophecy may be read in 
the xxiv. chapter of the Gospel of Matthew ; also 
in the xiii. chapter of the Gospel of Mark ; and 
in the xix. and xxi. chapters of the Gospel of Luke. 

I will first collect into one view, all the most 
remarkable particulars of this prophecy, and then 
shew how they were fulfilled. The predictions 
relate, 1. to the signs and precursors of the de- 
solation of the holy city ; 2. to the circumstances 
of its siege and capture ; and 3. to the consequen- 
ces of this tremendous catastrophe. 

1. The signs and precursors of this event 
were to be, false Christs; — seditions and wars ; — 
famines, pestilences, earthquakes, and extraordi- 
nary appearances in the heavens ; — the persecu- 
tion of Christians ; — the apostacy of professors ; — 
and the great want of charity and depravation of 
morals among the people. 

2. The circumstances of this tremendous judg- 
ment of heaven, are such as these : — the event 
should occur before the existing generation 
had completely passed away : — that it should be 
brought on by a war waged against the Jews, by 
a heathen nation, bearing idolatrous ensigns: — 



157 



that Jerusalem should be utterly destroyed, and 
the temple so completely demolished, that one 
stone of that sacred edifice, should not be left on 
another : — that multitudes should perish by the 
sword : — that great numbers should be carried 
away captives ; — that the distress should exceed 
any thing, which had ever occurred in the world ; 
— and that the divine wrath should be manifest 
in all these calamities ; as it is called, the day of 
vengeance, and it is said, that there should be 
xorath against the people. 

3. The consequences of the destruction of the 
temple of Jerusalem, as predicted by Christ, 
were to be the dispersion of the Jews through 
all nations ; — the total overthrow of the Jewish 
commonwealth, which is expressed by the pro- 
phetic symbols of the sun being darkened, the 
moon not giving her light, and the stars falling 
from heaven ; — the rejection of the Jews, and the 
calling of the Gentiles ; — the rising of other false 
prophets, and false Messiahs ; — the extent and 
continuance of these judgments on the Jewish 
nation ; with some intimation of their restoration. 
The escape of the Christians from these calami- 
ties is also foretold, and directions given for their 
flight ; and on their account, it is promised, that 
those days should be shortened ; and finally, it 
is predicted, that the Gospel should be preached 
among all nations. 

Let us now proceed to inquire, in what man- 



153 



ner, these numerous and extraordinary predictions 
were accomplished ; and we cannot but remark, 
that it seems to have been ordered, specially, by 
Providence, that the history of the series of events 
by which this prophecy was fulfilled, should be 
written by a man who was not a Christian ; and 
who was an eye-witness of the facts, which he 
records. I allude to the Jewish historian, Jose- 
phus, w T ho is an author of high respectability, 
and of great value to the cause of Christianity. 

1. In regard to false Christs, of which the 
prophecy speaks so emphatically, w 7 e learn from 
the historian, just mentioned, that impostors 
and magicians drew multitudes after them, into 
the wilderness, promising to show them signs 
and wonders, some of whom became deranged, 
and others were punished by Felix, the procura- 
tor. One of these impostors was that Egyptian, 
spoken of in the Acts of the Apostles, who drew 
multitudes of people after him to Mount Olivet, 
promising that he would cause the walls of Je- 
rusalem to fall down at his word. 

Theudas was another, who pretended to be a 
prophet, and gave out that he would divide the 
waters of Jordan ; but he was quickly routed 
by Cuspius Fadus, and all his followers scattered. 
The impostor himself was taken alive, and his 
head cut off, and brought to Jerusalem. In the 
reign of Nero, and during the time that Felix 
was procurator of Judea, impostors arose, in such 



159 

numbers, that the historian informs us, "many 
of them were apprehended and killed every day." 

There were also, at this time, great commo- 
tions, and horrible seditions and wars, in various 
places ; as at Cesarea, Alexandria, and Babylo- 
nia. There were great contentions between the 
Jews and Samaritans; and also between the 
Jews and people of other nations, who dwelt in 
the same cities with them. Both Josephus, and 
Philo, give a particular account of these distur- 
bances, in which multitudes of people were slain. 

Famines, pestilences, and earthquakes are men- 
tioned by Suetonius, by several profane historians, 
who are cited by Eusebius, by Josephus, by Taci- 
tus, and by Seneca. 

That prodigies were frequent, is expressly as- 
serted by Josephus, and Tacitus. The former 
declares, that a star hung over the city like a 
sword, for a whole year : — that at the ninth hour 
of the night, a bright light shone round the al- 
tar, and the temple, so that for the space of half 
an hour, it appeared to be bright day. That the 
eastern gate of the temple, which it required 
twenty men to shut, and which w T as fastened by 
strong bars and bolts, opened of its own ac- 
cord ; — that before sun set, there was seen in the 
clouds, the appearance of chariots, and armies 
fighting; — that at the feast of Pentecost, while 
the priests were going into the inner temple, a 
voice was heard as of a multitude, saying, Let 



160 



us depart hence ; — and what affected the people 
more than any thing else was, that four years 
before the war began, a countryman came to Je- 
rusalem, at the feast of Tabernacles, and ran 
up and down, crying, day and night, " A voice 
from the East, a voice from the West, a voice 
from the four winds, a voice against Jerusalem, 
and the temple. Woe ! Woe to Jerusalem!" It 
was in vain that by stripes and torture the magis- 
trates attempted to restrain him : he continued 
crying, especially at the public festivals, for seven 
years and five months, and yet never grew hoarse, 
nor appeared to be weary : until during the siege, 
while he was crying on the wall, a stone struck 
him and killed him, instantly. Tacitus, the Ro- 
man historian, joins his testimony to that of Jo- 
sephus; "Armies," says he, " were seen engaged 
in the heavens, the glittering of arms was obser- 
ved ; and suddenly the fire from the clouds illu- 
minated the temple; the doors of the inner tem- 
ple were suddenly thrown open ; and a voice 
more than human was heard proclaiming, the 
gods are departing : and at the same time, the 
motion of their departure was perceived " Men 
may form what judgment they please of these 
narratives; but one thing is certain, that the 
minds of men were, about this time, much agi- 
tated and terrified with what appeared to them 
to be prodigies. There were fearful sights and 
great signs from heaven. 



161 



2. The circumstances accompanying the siege 
and capture of the city, were as exactly foretold, 
as the preceding signs. The abomination af des- 
olation, spoken of by Daniel the prophet, was 
nothing else than the Roman armies, whose en- 
sign was an eagle perched upon a spear ; which 
ensigns were worshipped, as divinities. These 
stood where they ought not, when they were 
planted, not only in the holy land, but on the 
consecrated spot, where the temple had stood. 
But the Christians had been warned, at the first 
appearance of this desolating abomination, im- 
mediately to betake themselves to flight ; which 
they did, and instead of going into the city, they 
retired to Pella, beyond Jordan. 

The distress of the Jews, within the city, 
during the siege, where two or three millions of 
people were crowded into a narrow space, almost 
exceeds belief. What with their continual bat- 
tles with the Romans ; what with intestine feuds 
and tumults; and what with famine and pesti- 
lence, the sufferings which they endured cannot 
now be conceived. No such distress was ever 
experienced by any people, before or since. 

Jerusalem was hemmed in on all sides, by the 
besieging army, and notwithstanding the great 
strength of its fortifications, was taken. Al- 
though Titus had given express orders, that the 
temple should be preserved ; yet the mouth of the 
Lord had declared, that it should be otherwise ; 



162 



and accordingly it was burnt to the ground, and 
the very foundation dug up by the soldiers, with 
the hope of finding hidden treasures. After the 
city had been destroyed, Titus ordered the whole 
space to be levelled like a field ; so that a person 
approaching the place, would hardly suspect, 
that it had ever been inhabited. 

The number slain in the war has already been 
mentioned ; to which we may now add, that the 
captives amounted to ninety seven thousand. Jo- 
sephus, in relating these events, adopts a language 
remarkably similar to that used by Christ, in the 
prophecy. " The calamities of all people," says 
he, " from the creation of the world, if they be 
compared with those suffered by the Jews, will 
be found to be far surpassed by them." The 
words of Christ are; there shall be great tribula- 
tion, such as was not from the beginning of the 
world to this time ; no, nor ever shall be. 

That these unparallelled calamities proceeded 
from the vengeance of heaven, against a people 
whose iniquities were full, was not only acknow- 
ledged by Josephus, but by Titus, the Roman 
general. After taking a survey of the city, the 
height of the towers and walls, the magnitude 
of the stones, and the strength of the bands by 
which they were held together, he broke out in- 
to the following exclamation, " By the help of 
God, we have brought this war to a conclusion. 
It was God who drew out the Jews from these 






163 



fortifications ; for what could the hands or mili- 
tary engines of men avail, against such towers 
as these ?" and refused to be crowned after 
the victory, saying, <c That he was not the author 
of this achievement, but the anger of God against 
the Jews, was what put the victory into his 
hands." 

3. Finally, the consequences of this catastro- 
phe were as distinctly predicted, and as accurate- 
ly fulfilled as the preceding events. The Jews, 
who survived, were dispersed over the world, in 
which condition they continue until this day. 
The Christians, availing themselves of the warn- 
ing of their Lord, escaped all the calamities of 
the siege. Jerusalem was trodden down of the 
gentiles; and continues to be thus trodden down 
until this day. 

Jerusalem was rebuilt by Adrian, but not pre- 
cisely on the old site, and was called Ml'va '•> 
which name it bore until the time of Constan- 
tine. The apostate Julian, out of hatred to 
Christianity, and with the view of defeating the 
prediction, that Jerusalem should be trodden down 
of the Gentiles, determined to restore the Jews, 
and rebuild their temple. Immense sums were 
appropriated for the work ; the superintendence 
of which was assigned to one of his lieutenants ; 
and the governor of the province to which Jeru- 
salem belonged, assisted in it. " But horrible 
balls of fire bursting forth from the foundations 

o 



164 



rendered the place inaccessible to the workmen, 
who were often much burnt, so that the enter- 
prise was laid aside." The account now given 
is attested by Julian himself, and his favourite 
heathen historian. The witnesses are indeed 
numerous and unexceptionable; " Ammianus 
Marcellinus, a heathen; Zemach David, a Jew, 
who confesses that Julian was divinitus impedi- 
tus, providentially hindered, in his attempt ; Na- 
zianzen and Chrysostom, among the Greeks ; 
Ambrose, and Ruffin among the Latins ; all of 
whom flourished at the very time when this 
wonderful event occurred. Theodoret, Socra- 
tes, Sozomen, and Philostorgius, respectable his- 
torians, recorded it within fifty years after the 
event; and while the eye witnesses of the fact 
were still surviving."* That part of the pro- 
phecy which relates to the restoration of the 
Jews remains to be accomplished, and we hope 
the accomplishment is not far distant. When 
this event shall take place, the evidence from 
this prophecy will be complete and almost irre- 
sistible. This shall occur when the times of the 
Gentiles shall be fulfilled. The circumstances 
of this glorious event are more particularly de- 
scribed by Paul in the epistle to the Romans, 
chap. xi. If the fall of them be the riches of the 
ivorld, and the diminishing of them the riches 

* See Whitby's " General Pre&ce to the New Testament." 



165 



of the Gentiles ; how much more their fulness ? 
for I would not, brethren, that ye should be ig- 
norant of this mystery, that blindness in part is 
happened to Israel, until the fulness of the Gen- 
tiles be come in ; and so all Israel shall be saved. 
The preaching of the Gospel to all nations has 
been considered in another place. 

After this concise review of some remarkable 
prophecies contained in the Bible, is there any 
one, who can persuade himself, that all these 
coincidences are accidental ; , or that the whole 
is a cunningly devised fable? That man must in- 
deed be blind, who cannot see this light which 
shineth in a dark place : — this sure word of pro- 
phecy, which holy men of God spake as they were 
moved by the Holy Ghost. 



SECTION VIX. 



NO OTHER RELIGION POSSESSES THE SAME KIND AND 
DEGREE O? EVIDENCE AS CHRISTIANITY: AND NO 
OTHER MIRACLES ARE AS WELL ATTESTED, AS THOSE 
RECORDED IN THE BIBLE. 

Having given a brief view of the external 
evidences of Christianity, it is now proper to in- 
quire, whether any system of religion, ancient 
or modern, is as welt supported by evidence ; 
and whether other miracles have testimony in 
their favour, as satisfactory, as that by which 
the miracles of the Gospel are accompanied. 

The usual declamation of infidel writers, on 
this subject, is calculated to make the impression 
on unsuspicious readers, that all religions are simi- 
lar in their origin ; that they all lay claim to mi- 
racles and divine communications ; and that all 
stand upon an equal footing. But when we de- 
scend to particulars, and inquire, what religions, 
that now exist, or ever did exist, profess to rest 
their claims on well attested miracles, and the 
exact accomplishment of prophecy ; none be- 
sides the Jewish and Christian can be produced. 
Among the multiform systems of Paganism, there 
is not one, which was founded on manifest mira- 
cles or prophecies. They had, indeed, their pro- 



167 



digies and their oracles, by which the credulous 
multitude were deceived ; and their founders pre- 
tended to have received revelations, or to have 
held communication with the gods. But what 
well attested miraculous fact, can be produced 
from all the religions of the heathen world ? What 
oracle ever gave responses so clear and free from 
ambiguity, as to furnish evidence, that the know- 
ledge of futurity was possessed ? It is easy to 
pretend to divine revelation. It is not disputed, 
that many impostors have appeared in the world, 
as well as many deluded fanatics. But the rea- 
son why all their claims and pretensions may 
with propriety be rejected, is, that they were 
not able to exhibit any satisfactory evidence, that 
they were commissioned from heaven, to instruct 
mankind in religion. 

In this we are all agreed. Of what use there- 
fore, can it be, to bring up these impostures and 
delusions, when the evidences of the Christian 
religion are under consideration ? Can it be a 
reason for rejecting a religion which comes well 
attested, that there have been innumerable false 
pretensions to divine revelation ? Must miracles, 
supported by abundant testimony, be discredited, 
because there have been reports of prodigies and 
miracles which have no evidence ? And because 
heathen oracles have given answers to inquiries 
respecting future events, dark, indeterminate, and 
designedly ambiguous ; shall we place no confi- 

o 2 



168 



deuce in numerous authentic prophecies, long 
ago committed to writing, which have been most 
exactly and wonderfully accomplished ? 

It is alleged, that the early history of all an- 
cient nations is fabulous, and abounds in stories 
of incredible prodigies ; and hence it is inferred, 
that the miracles of the Old and New Testaments 
should be considered in the same light. To which 
it may be replied, that this general consent of 
nations, that miracles have existed, is favourable 
to the opinion that true miracles have at some 
time occurred. It may again be observed, that 
the history of Moses, which is more than a thou- 
sand years older than any profane history, has 
every evidence of being a true relation of facts ; 
— and, moreover, that the age in which the mi- 
racles of the New Testament were performed, 
so far from being a dark and fabulous age, was 
the most enlightened period of the heathen world. 
It was the age of the most celebrated historians, 
orators, and poets. There never was a time, 
when it would have been more difficult to gain 
general belief in miracles, which had no suffi- 
cient testimony, than in the Augustan and suc- 
ceeding age. Not only did learning flourish ; but 
there was, at this period, a general tendency to 
skepticism and atheism. There can evidently, 
therefore, be no inference unfavourable to Christ- 
ianity, derived from the belief of unfounded 
stories of miraculous events, in the dark ages of 



169 



antiquity. The only effect of the prevalence of 
false accounts of miracles, should be to produce 
caution, and careful examination into the evidence 
of every report of this kind. Reason dictates, that 
truth and falsehood should never be confound- 
ed. Let every fact be subjected to the test of a 
rigid scrutiny, and let it stand or fall, accordingly 
as it is supported or unsupported by testimony. 
If the miracles of the Bible have no better evi- 
dence than the prodigies of the heathen, they 
ought to receive no more credit ; but if they have 
solid evidence, they ought not to be confounded 
with reports which carry imposture on their very 
face, or at least, have no credible testimony in 
their favour. 

There is no other way of deciding on facts, 
which occurred long since, but by testimony. 
And the truth of Christianity is really a matter 
of fact. In support of it, we have adduced tes- 
timony which cannot be invalidated ; and we 
challenge our opponents to show, that any other 
religion stands on the same firm basis. Instead 
of this, they would amuse us, with vague decla- 
mations on the credulity of man, and the many 
fabulous stories which have been circulated and 
believed. But what has this to do with the ques- 
tion ? We admit all this, and maintain that it 
does not furnish the semblance of an argument 
against the truth of the well attested facts record- 
ed by the Evangelists. Because there is much 



170 



falsehood in the world, is there no such thing as 
truth ? It would be just as reasonable to con- 
clude, that, because many men have been con- 
victed of falsehood, there were no persons of 
veracity in the world ; or that because there were 
many knaves, all pretensions to honesty were 
unfounded. 

The Mohammedan religion is frequently 
brought forward by the enemies of revelation 5 
with an air of confidence, as though the preten- 
sions and success of that impostor, would dero- 
gate from the evidences of Christianity. It is 
expedient, therefore, to bring this subject under 
a particular examination. And here, let it be 
observed, that we do not reject any thing, re- 
specting the origin and progress of this religion, 
which has been transmitted to us by competent 
and credible witnesses. We admit that Moham- 
med existed, and was the founder of a new sect ; 
and that from a small beginning his religion 
spread with astonishing rapidity over the fairest 
portion of the globe. We admit also, that he 
was the author of the Koran, which he compo- 
sed, from time to time, probably with the aid of 
some one or two other persons. Moreover, it 
is admitted that he was an extraordinary man, 
and prosecuted the bold scheme which he had 
projected, with uncommon perseverance and ad- 
dress. Neither are we disposed to deny, that 
the Koran contains many sublime passages, re- 



171 

lative to God and his perfections, and many 
sound and salutary precepts of morality. That 
the language is elegant, and a standard of puri- 
ty in the Arabic tongue, has been asserted by all 
Mohammedan writers, and conceded by many 
learned Christians. But as to his pretended re- 
velations, there is no external evidence whatever, 
that they were real ; and there is an overwhelm- 
ing weight of internal evidence, that they were 
not from God. 

To bring this subject fairly before us, let the 
following considerations be impartially weighed. 

1. The pretensions of Mohammed were sup- 
ported by no miracles, or prophecies. He was 
often called upon by his opposers to confirm his 
mission, by this decisive proof; but he always 
declined making the attempt; and resorted to 
various excuses and subterfuges. In the Koran, 
God is introduced, as saying, "Nothing hinder- 
ed us from sending thee with miracles, except 
that the former nations have charged them with 
imposture: — thou art a preacher only." Again, 
" That if he did perform miracles, the people 
would not believe, as they had before rejected 
Moses, Jesus, and the prophets who performed 
them." 

Dr. Paley* has enumerated thirteen different 
places, in the Koran, where this objection is 

* Paley's Evidences. 



172 



considered, in not one of which is it alleged, 
that miracles had been performed for its confir- 
mation. It is true, that this artful man told of 
things sufficiently miraculous; but for the truth 
of these assertions, we have no manner of proof, 
except his own word, which, in this case, is 
worth nothing. 

Now, if it had been as easy a thing to obtain 
credit to stories of miracles, publicly performed, 
as some suppose, surely Mohammed would have 
had recourse to this measure, during the period 
that he was so pressed and teased by his enemies 
with a demand for this very evidence. But he 
had too much cunning to venture upon an expe- 
dient so dangerous: his opposers would quickly 
have detected and exposed the cheat. At length, 
however, he so far yielded to the demand of his 
enemies, as to publish one of the most extrava- 
gant stories, which ever entered into the imagi- 
nation of man; and solemnly swore that every 
word of it was true. I refer to his night journey- 
to Jerusalem, and thence to heaven, under the 
guidance of the angel Gabriel. As this story 
may afford some amusement to the reader, I will 
subjoin in a note the substance of it, omitting 
those particulars which are most ridiculous and 
extravagant.* 

This marvellous story, however, had well nigh 
ruined his cause. His enemies treated it with 
* See Note A. 



173 



deserved ridicule and scorn ; and a number of 
his followers forsook him, from that time. In 
fact, it rendered his further continuance at Mec- 
ca entirely inexpedient ; and having before des- 
patched some of his disciples to Medina, he be- 
took himself, with his followers, to that city, 
where he met with a more cordial reception, than 
in his native place. 

The followers of Mohammed, hundreds of 
years after his death, related many miracles 
which they pretended that he performed : but 
their report is not only unsupported by testimo- 
ny, but is in direct contradiction to the Koran, 
where he repeatedly disclaims all pretensions to 
miraculous powers. And the miracles which 
they ascribe to him, while they are marvellous 
enough, are of that trifling and ludicrous kind, 
commonly to be met with in all forgeries, in 
which miracles are represented as having been 
performed ; such as that the trees walked to 
meet him ; that the stones saluted him ; that a 
beam groaned to him ; that a camel made com- 
plaint to him ; and that a shoulder of mutton 
told him, that it was poisoned. 

It appears, then, that Mohammedanism has 
no evidence whatever, but the declaration of the 
impostor. It is impossible, therefore, that Christ- 
ianity should be placed in a more favourable 
point of light, than in comparison with the re- 
ligion of Mohammed. The one, as we have 






seen, rests on well attested miracles ; the other 
does not exhibit the shadow of a proof, that it 
was derived from heaven. 

2. It is fair to compare the moral characters 
of the respective founders of these two religions. 
And here we have as perfect a contrast as histo- 
ry can furnish. Jesus Christ was holy, harm- 
less, undefiled, and separate from sinners. His 
life was pure, without a stain. His most bitter 
enemies could find no fault in him. He exhibited, 
through life, the most perfect example of disin- 
terested zeal, pure benevolence, and unaffected 
humility, which the world ever saw. Moham- 
med was an ambitious, licentious, cruel, and un- 
just man. His life was stained with the most 
atrocious crimes. Blasphemy, perjury, murder, 
adultery, lust, and robbery, were actions of daily 
occurrence. And to shield himself from censure, 
and open a door for unbridled indulgence, he 
pretended revelations from heaven, to justify all 
his vilest practices. He had the effrontery to 
pretend, that God had given him privilege to 
commit, at pleasure, the most abominable crimes. 
The facts which could be adduced in support of 
these general charges, are so numerous, and 
so shocking, that I will not defile my paper, nor 
wound the feelings of the reader, by a recital of 
them. 

3. The Koran itself can never bear a compa- 
rison with the New Testament, in the view of 



175 



any impartial person. It is a confused and in- 
congruous heap, of sublime sentiments, moral 
precepts, positive institutions, extravagant and 
ridiculous stories, and manifest lies and contra- 
dictions. Mohammed himself acknowledged, 
that it contained many contradictions ; but he 
accounted for this fact, by alleging, that what 
had been communicated to him, in one chapter, 
was repealed in a subsequent one ; and so he 
charges this inconsistency on his Maker. The 
number of abrogated passages is so great, that a 
mussulman cannot be easily confuted by pro- 
ving the falsehood of any declaration in the Ko- 
ran, for he will have recourse to this dotrine of 
abrogation. There is nothing in this book, 
which cannnot easily be accounted for ; nothings 
above the capacity of impostors to accomplish. 
It is artfully accommodated to the religions of 
Arabia, prevalent at the time. It gives encourage- 
ment to the strongest and most vicious passions 
of human nature ; encourages ambition, despo- 
tism, revenge, and offensive war ; opens wide 
the door to licentiousness; and holds out such 
rewards and punishments, as are calculated to 
make an impression on the minds of wicked 
men. It discourages, and indeed forbids, all free 
inquiry, and all discussion of the doctrines which 
it contains. Whatever is excellent in the Koran, 
is in imitation of the Bible ; but wherever the 
author follows his own judgment, or indulges 

p 



176 



his own imagination, we find falsehood, impiety, 
or ridiculous absurdity.* 

4. The means by which the religion of Mo- 
hammed was propagated, were entirely different 
from those, employed in the propagation of the 
Gospel. If there is any point of strong resem- 
blance between these two systems, it consists 
merely, in the circumstance of the rapid and 
extensive progress, and permanent continuance 
of each. But when we come to consider the 
means by which this end was attained, in the 
two cases, instead of resemblance, we find again, 
a perfect contrast. Mohammed did indeed at- 
tempt, at first, to propagate his religion by per- 
suasion and artifice ; and these efforts he conti- 
nued for twelve years, but w T ith very small suc- 
cess- At the end of three years, he had gained 
no more than fourteen disciples ; at the end of 
seven years, his followers amounted to little more 
than eighty ; and at the end of twelve years, when 
he tied from Mecca, the number was very incon- 
siderable. As far, therfore, as there can be a 
fair comparison between the progress of Christ- 
ianity and Mohammedanism ; that is, during the 
time that Mohammed employed argument and 
persuasion alone, there is no resemblance. The 
progress of Christianity was like the lightning, 
which shineth from one part of heaven to the 
other ; extending in a few years, not only with- 

:: -' See Ryan's History of the effects of Religion on Mankind. 



177 

out aid from learning and power, but in direct 
opposition to both, throughout the whole Roman 
empire, and far beyond its utmost limits : but 
Mohammedanism,for twelve years, made scarcely 
any progress ; yet it commenced among an igno- 
rant, and uncivilized people. During this period, 
the progrress was scarcely equal to what might 
be expected from any artful impostor. This re- 
ligion never spread in any other way than by 
the sword. As soon as the inhabitants of Medina 
declared in favour of Mohammed he changed his 
whole plan, and gave out that he was directed to 
propagate his religion by force. From this time, 
he is found engaged in war. He began by attack- 
ing mercantile caravans, and as his force increas- 
ed, went on to conquer the petty kingdoms, into 
which Arabia w r as then divided.* Somtimes he 
put all the prisoners to death, and at other times, 
sold them into slavery. At first, the order was to 
masacre every creature that refused to embrace 
his religion ; but he became more lenient after- 
wards, especially to Jews and Christians. The 
alternative was, " The Koran, death, or tribute." 
But it is a great mistake, to suppose that the 
conquests of Mohammed himself were very exten- 
sive. The fact is, that he never, during his life, 
extended his dominion beyond the limits of Ara- 
bia, except that he overran one or two inconsid- 
erable provinces of Syria. It was by the Ca- 

* See Prideaux's Life of Mahomet. 



178 



liphs, his successors, that so great a part of Asia, 
and Egypt, were brought into subjection. But 
what is there remarkable in these successes, more 
than those of other great conquerors ? Surely, 
the propagation of Mohammedanism, by the 
sword, however rapid or extensive, can never bear 
any comparison with that of Christianity, by 
the mere force of truths under the blessing of 
heaven. 

5. The tendency and effects of Mohammed- 
anism, when compared with the tendency and 
effects of Christianity, serve to exhibit the lat- 
ter in a verry favourable light. The Christian 
religion has been a rich blessing to every coun- 
try which has embraced it ; and its salutary ef- 
fects have borne proportion to the care which 
has been taken to inculcate its genuine principles, 
and the cordiality with which its doctrines have 
been embraced. If we cast our eyes over the 
map of the world, and inquire, what nations 
are truly civilized ? Where does learning flourish? 
Where are the principles of morality and the 
dictates of humanity best understood ? Where 
are the poor and afflicted most relieved ? Where 
do men enjoy the greatest security, of life, pro- 
perty, and liberty? W T here is the female sex 
treated with due respect, and exalted to its pro- 
per place in society ? Where is the education of 
youth most assiduously pursued? Where are the 
brightest examples of benevolence, and where 



179 



do men enjoy most rational happiness ? I say, if 
we were called upon, to designate those countries? 
in which these advantages are most highly en- 
joyed, every one of them would be found in 
Christendom ; and the superiority enjoyed by 
some, over the others, would be found to bear an 
exact proportion to the practical influence of pure 
Christianity. 

On the contrary, if we take a survey of the 
rich and salubrious regions, possesed by Moham- 
medans, we behold a wide spread desolation. The 
fairest portion of the globe, where arts, literature 
and refinement formerly most flourished, are now 
blighted. Every noble institution has sunk into 
oblivion. Despotism extends its iron sceptre over 
these ill fated countries, and all the tranquillity 
ever enjoyed, is the dead calm of ignorance and 
slavery. Useful learning is discouraged ; free 
inquiry proscribed, and servile submission re- 
quired of all. Justice is perverted or disregard- 
ed. No man has any security for life or proper- 
ty ; and as to liberty, it is utterly lost, wherever 
the Mohammedan religion prevails. While the 
fanatic ardour of making proselytes continued, 
the fury of the propagators of this faith rendered 
them irresistible. Indeed, their whole system 
is adapted to a state of war. The best work 
that can be performed, according to the Koran, 
is to fight for the propagation of the faith, and 
the highest rewards are promised to those who 
f 2 



180 

die in battle. There is no doubt, but that 
the principles of the Koran greatly contributed 
to the conquests of the Saracens, by divesting 
them of all fears of death, and inspiring them 
with an assurance of being admitted into a sensual 
paradise, if it should be their fate to be slain in 
battle. " The sword," said he, " is the key of 
heaven and hell ; a drop of blood shed in the 
cause of God, a night spent under arms, is of 
more avail, than two months of fasting and pray- 
er. Whosoever falls in battle, his sins are for- 
given. At the day of judgment, his wounds 
shall be resplendent as vermilion, and odorifer- 
ous as musk; and the loss of his limbs shall be 
replaced by the wings of angels and cherubim." 

But when they had finished their conquests, 
and a state of peace succeeded their long and 
bloody wars, they sunk into torpid indolence and 
stupidity. While other nations have been mak- 
ing rapid improvements in all the arts, they have 
remained stationary ; or rather have been con- 
tinually going backward. They have derived 
no advantages from the revival of letters, the in- 
vention of printing, or the improvement in the 
arts and sciences. The people who have been 
subjected to their despotism without adopting 
their religion, are kept in the most degrading sub- 
jection. 

At present, the Greeks are making noble ex- 
ertions to break the cruel yoke, which has op- 



181 



pressed them, and though unsupported by Christ- 
ian nations, have succeded in expelling the Turks 
from a large portion of their country. God grant 
them success, and give them wisdom to make 
a good use of their liberty and independence, 
when acquired and established ! Mohammedan- 
ism was permitted to prevail, as a just punish- 
ment to Christians, for their luxury and dissen- 
tions. It is to be hoped, however, that the pre- 
scribed time of these locusts of the abyss* is near- 
ly come to an end ; and that a just God, who 
has so long used them as a scourge to Christ- 
ians, as he formerly did the Canaanites, to be 
thorns in the eyes and in the sides to the Israel- 
ites, will soon bring to an end this horrible des- 
potism, which has been founded on a vile im- 
posture. The signs of the times give strong in- 
dications, that the Mohammedan power will 
shortly be subverted. But it is not for us to 
know the times and the seasons, which the Fa- 
ther hath put in his own power. 

The only thing further, necessary to be consi- 
dered, in this section, is, the miracles which have 
been brought forward as a counterpoise, to the 
miracles of Christ and his apostles. This is an 
old stratagem — at least as early as the second 
century, when one Philostratus, at the request of 
Julia Augusta, wife of the emperor Severus, 
•vrote a history, or rather romance, of Apollo- 

* Rev. ix. 3. 



182 

nins, of Tyana, a town in Cappadocia. This 
Apollonius was nearly cotemporary with Jesus 
Christ ; but whether he was a philosopher, or a 
conjurer, cannot now be ascertained; for as to 
this story of Philostratus, which is still extant, 
it is totally unsupported by any reference to eye 
witnesses of the facts, or any documents what- 
ever, and has throughout, as much the air of ex- 
travagant fiction, as any thing that was ever pub- 
lished. That the design of the writer was to 
set up this Apollonius as a rival to Jesus Christ, 
is not avowed, but is sufficiently evident from 
the similarity of many of the miracles ascribed 
to him, to facts recorded in the Gospels, and 
which are manifestly borrowed from the evan- 
gelical history. He is made to raise the dead, 
to cast out demons, and to rise from the dead, 
himself. In one instance, the very words of the 
demons expelled by Jesus Christ, as recorded by 
St. Luke, "Art thou come to torment us before 
the time" are put into the mouth of a demon 
said to be cast out by Apollonius. But in ad- 
dition to these miracles, his biographer pretends 
that he saw beasts with a human head and lion's 
body ; — women half white and half black, to- 
gether with phoenixes, griffins, dragons, and si- 
milar fabulous monsters. 

In the fourth century, Hierocles, a bitter ene- 
my of Christianity, instituted a comparison be- 
tween Jesus and Apollonius, in which, after con- 



m 



sidering their miracles, be gives the preference 
to the latter. This book was answered by Eu- 
sebius, from whose work only, we can now learn 
how Hierocles treated the subject, as the book of 
the latter is not extant. 

The only conclusion which can be deduced 
from this history of Apollonius, is, that the mira- 
cles of Christ were so firmly believed in the se- 
cond century, and were attended by such testi- 
mony, that, the enemies of Christianity could not 
deny the facts, and therefore resorted to the ex- 
pedient of circulating stories of equal miracles 
performed by another. 

Modern infidels have not been ashamed to re- 
sort to the same stale device. Mr. Hume has 
taken much pains to bring forward a great array 
of evidence, in favour of certain miracles, in 
which he has no faith, with the view of discred- 
iting the truth of Christianity. These have been 
so fully and satisfactorily considered by Dr. 
Douglass, Bishop of Salisbury, in his Chi-te-* 
rion, and by Dr. Campbell, in his Essay on 
Miracles, that J need only refer to these learn- 
ed authors for a complete confutation of Hume's 
arguments from this source. 

For the sake, however, of those who may not 
have access to these works, \ will lay down a 
few general principles, by which we may distin- 
guish between true and false miracles ; for which 



134 



I am indebted, principally, to the author of the 
Criterion, above mentioned. 

1. The nature of the facts should be well con- 
sidered, whether they are miraculous. The tes- 
timony which supports a fact may be sufficient, 
and yet it may have been brought about by natu- 
ral causes. 

The miracles of Jesus Christ were such, 
that there was no room for doub,t respecting their 
supernatural character ; but a great part of those 
performed by others, which have received the 
best attestation, were of such a nature, that they 
may readily be accounted for, without supposing 
any divine interposition. The case of the man 
diseased in his eyes, said to have been cured by 
Vespasian's rubbing his hand over them, and the 
lame man cured by a touch of the emperor's 
foot, were, no doubt, impositions practised by 
the priests of the temple, where they were per- 
formed. The emperor did not pretend to pos- 
sess any miraculous power, and was induced, 
only after much persuasion, to make the experi- 
ment. The facts as related by Tacitus, though 
he was not an eye witness — it may be admitted — 
are true. Such persons were probably brought 
forward, and a cure pretended to be made, but 
there is no evidence that there was a real mira- 
cle. There was no one present who felt interest- 
ed to examine into the truth of the miracle. The 
priests, who proposed the thing, had, no doubt, 



185 



prepared their subjects ; and the emperor was 
flattered with the honour of being selected by 
their god, to work a miracle. How often do 
beggars in the street impose upon many, by pre- 
tending to be be blind and lame ? The high 
encomiums which Mr. Hume bestows on the 
historian Tacitus, in order to set off the testimo- 
ny to the best advantage, can have no weight 
here ; for he only related what he had heard 
from others, and shewed pretty evidently that he 
did not credit the story himself. 

The same may be said, respecting the man 
spoken of by Cardinal de Retz, at Saragossa, 
who was represented as having been seen with- 
out a leg, but obtained one by rubbing the 
stump with holy oil. The Cardinal had no other 
evidence of his having ever been maimed, than 
the suspicious report of the canons of the Church; 
and he took no pains to ascertain, whether the 
leg, which he had obtained, was really flesh and 
blood, or an artificial limb. 

A great part of the cures said to have been 
performed at the tomb of the Abbe Paris, were 
proved, upon examination, to be mere preten- 
ces ; and those which were real, may easily be 
accounted for from the influence of a heated 
imagination and enthusiastic feelings ; especial- 
ly, since we have seen the wonderful effects of 
animal magnetisms and metallic tractors.* 

* See Note JB. 



186 



2. A second consideration of great weight is, 
that in true miracles we can trace the testimony 
to the very time when the facts are said to have 
occurred, hut in false miracles, the report of the 
facts originates a long time afterwards, as in the 
case of Apollonius ; and as, in the case of the 
miracles ascribed to Mohammed by Abulfeda and 
Al-Janabbi ; and also of the miracles ascribed by 
the Jesuits to Ignatius Loyola, their founder, 
which were never heard of, until long after his 
death. 

3. Another criterion of importance, is, that the 
report of miracles should originate, and first ob- 
tain credit, in the place, and among the people, 
where they are said to have been performed. 
This is too remarkably the fact, in regard to the 
miracles of the Bible, to require any proof. But 
many stories of miracles are rendered suspicious 
by the circumstance that they were first reported 
and believed,in some place,far from that in which 
they were alleged to have been wrought. The 
miracles ascribed by the Romanists to Francis 
Xavier, are condemned by both the rules last men- 
tioned. In all his letters, while a Missionary in 
the East, he never hints that miracles had been 
wrought, and a reputable writer, who gave some 
account of his labours nearly forty years after 
his death, not only is silent about Xavier's mira- 
cles, but confesses, that no miracles had been 
performed among the Indians* These miracles 



187 



were said to be performed in the remote parts of 
India and Japan, but the report of them was pub- 
lished first in Europe. Almost all the miracles 
ascribed by the Romish Church to her saints, fall 
into the same predicament. The history of them 
was written long after they are said to have been 
performed, and often in countries remote from the 
place where they are pretended to have occurred. 

4. Another thing necssary to be taken into 
view, in judging of the genuineness of miracles, 
is, whether the facts were scrutinized at the 
time, or were suffered to pass without exami- 
nation. When the miracles reported coincide 
with the passions and prejudices of those before 
whom they are preformed ; or when they are ex- 
hibited by persons in power, who can prevent all 
examination and put what face they please on 
facts, they may well be reckoned suspicious. Now, 
the cures at the tomb of the Abbe Paris, were 
not performed in these circumstances. The Jan- 
senists were not in power, and their enemies not 
only had the opportunity to examine into the 
facts, but actually did it with the utmost dili- 
gence. We have reason to believe therefore, 
that we have now a true report of the occurren- 
ces. The defect of these miracles is in their na- 
ture, not in their evidence. 

But in most cases, the miracles which have 
been reported, took place, when there was no 
opportunity of examining into the facts ; when 

Q 



188 



the people were pleased to be confirmed in their 
favourite opinions ; or, when the ruling pow- 
ers had some particular end to answer.* 

But supposing these miracles to be ever so 
well attested, I do not perceive how the evidence 
of Divine revelation can be affected by them ; 
for if it could be made to appear, that they were 
supported by testimony, as strong as that which 
can be adduced in favour of the miracles of the 
New Testament, the only fair conclusion is, 
that in consistency, they who believe in Chris- 
tianity, should admit them to be true ; but what 
then ? Would it follow, because miracles had 
been wrought on some rare occasions, different 
from those recorded in the Bible, that therefore, 
these were of no validity as evidence of divine 
revelation ? Would not the fact that other mira- 
cles had been wrought, rather confirm our be- 
lief in those which were performed with so im- 
portant a design ? Mr. Hume does, indeed, art- 
fully insinuate, that the various accounts of mi- 
racles which exist, cannot be true, because the 
religions which they were wrought to confirm, 
are opposite ; yet not one of those which he 
brings forward, as being best attested, was per- 
formed in confirmation of any new religion, or 
to prove any particular doctrine, therefore they 
are not opposed to Christianity. If they had 
actually occurred, it would not in the least dis- 

* On this whole subject, see Doug-lass's Criterion. 



189 



parage the evidence for the facts recorded in the 
New Testament. And, especially, it is a strange 
conceit, that miracles performed within the bo- 
som of the Christian Church, should furnish any 
proof against Christianity. 

It is, however, no part of the object of those 
who bring forward such an array of testimony, 
in support of certain miracles, to prove that 
such facts ever occurred. This is diametrically 
opposite to their purpose. Their design is, to 
discredit all testimony in favour of miracles, by 
showing, that facts acknowledged to be false, 
have evidence as strong as those on which reveal- 
ed religion rests. But they have utterly failed in 
the attempt, as we have shown ; and if they 
had succeeded in adducing as strong testimony 
for other miracles, then we would readily admit 
their truth, and that, in perfect consistency with 
our belief in Christianity. 



SECTION VZXI. 



THE BIBLE CONTAINS INTERNAL EVIDENCE, THAT ITS 
ORIGIN IS DIVINE. 

As the Old and New Testaments are intimate- 
ly connected, and form parts of the same system, 
it is unnecessary to make any distinction between 
them, in considering this branch of the evidence 
of divine revelation. 

A late writer,* of great eminence and popu- 
larity, has represented this species of evidence 
as unsatisfactory, as not capable of being so 
treated as to produce conviction in the minds of 
philosophical infidels, and as opening a door to 
their most specious objections to Christianity. 
But, certainly, this is not the most effectual me- 
thod of supporting the credit of the Scriptures. 
Another popular writerf has gone to the other 
extreme, and seems to set little value on the ex- 
ternal evidences of Christianity, while he exhi- 
bits the internal, in a light so strong, that his ar- 
gument assumes the appearance of demonstration. 

But. these two species of evidence, though dis- 
tinct, are harmonious, and strengthen each other. 
There is, therefore, no propriety in disparaging 
the one, for the purpose of enhancing the value 

-'- Br. Chalmers. f Soame Jenyns. 



191 



of the other. I believe the fact is, however, 
that more instances have occurred of skeptical 
men being convinced of the truth of Christianity, 
by the internal, than the external evidences, it 
is the misfortune of most infidels, that they have 
no intimate acquaintance with the Bible; and 
even many of those who have undertaken to 
write against it, appear never to have read it, 
with any other view, than to find some ground 
of objection. 

No doubt, it is necessary to come to the ex- 
amination of this species of evidence, with a can- 
did and docile disposition. If reason be permit- 
ted proudly to assume the seat of judgment, and 
to undertake to decide what, a revelation ought 
to contain, in particular ; in what manner, and 
with what degree of light it should be commu- 
nicated ; whether it should be made perfectly at 
once, or gradually unfolded ; and whether, from 
the beginning, it should be universal: no doubt, 
the result of an examination of the contents of 
the Bible, conducted on such principles, will 
prove unsatisfatory ; and insuperable objections 
will occur at every step in the progress. Jt was 
wise in Dr. Chalmers, to endeavour to discour- 
age such a mode of investigation, as being most 
unreasonable; for how is it possible, that such 
a creature as man, should be able to know what 
is proper for the infinite God to do, or in what 
way he should deal with his creatures upon 

q 2 



192 



earth ? To borrow the language of this power- 
ful writer ;* "We have experience of man, but we 
have no experience of God. We can reason upon 
the procedure of man in given circumstances, 
because this is an accessible subject, and comes 
under the cognizance of observation ; but we 
cannot reason on the procedure of the Almighty 
in given circumstances." But when he speaks 
" of disclaiming all support from what is com- 
monly understood by the internal evidence" and, 
u of saving a vast deal of controversy, by prov- 
ing that all this is superfluous and uncalled for," 
I am constrained to think, that instead of aiding 
the cause of Christianity, the excellent author 
has attempted to take away one of its firmest 
props. The internal evidence of revelation is 
analogous to the evidence of the being and per- 
fections of God, from the works of creation : 
and the same mode of reasoning which the deist 
adopts, relative to the doctrines and institutions 
of the Bible, the atheist may adopt, with equal 
force, against the existence of a God. If men 
will be so presumptuous as to determine, that if 
God makes a world he will form it according to 
their ideas of fitness, and that the -apparent im- 
perfections and incomprehensibilities in the ma- 
terial universe, could never have proceeded from 
a Being of infinite perfection, atheism must fol- 

* Chalmers' Evidences. 



193 



low of course. But if, notwithstanding all these 
apparent evils and obscurities, there is in the 
structure of the world, the most convincing evi- 
dence of the existence of an all-wise and all- 
powerful Being ; why may we not expect to 
find the same kind of evidence, impressed on a 
revelation from God ? Upon Dr. Chalmers' prin- 
ciples, we ought to depend simply on historical 
testimony, for the fact, that God created this 
world ; and ' disclaim all support 5 from what 
may, without impropriety, he termed the internal 
evidence of the existence of God, derived from 
the contemplation of the work itself. The truth, 
however, is, that every thing which proceeds 
from God, whatever difficulties or obscurities 
accompany it, will contain and exhibit the im- 
press of his character. As this is resplendently 
visible in the heavens and the earth, it is reason- 
able to think, that it will not be less manifest in 
his word. If the truths contained in a revela- 
tion be worthy of God, they will be stamped with 
his image ; and if this can be, in any measure, 
discovered, undoubtedly, it furnishes the most 
direct and convincing evidence of their divine 
origin. In fact, this is, without being reduced 
to the form of a regular argument, precisely the 
evidence on which the faith of the great body (If 
Christians has always rested. They are incapa- 
ble of appreciating the force of the external evi- 
dence. It requires an extent of learning, which 



194 



plain, labouring Christians, cannot be supposed 
commonly to possess. But the internal evidence 
is within their reach: it acts directly upon their 
minds, whenever they read or hear a portion of 
the word of God. The belief of common, un- 
learned Christians, is not necessarily founded in 
the mere prejudice of education : it rests on the 
best possible evidence. And as there is a faith 
which is saving, and to which a purifying effica- 
cy is ascribed ; if we inquire, on what species of 
evidence this depends, it must be answered, on 
internal evidence : not, indeed, as perceived by 
the unaided intellect of man, but as it is exhibit- 
ed to the mind, by the illumination of the Holy 
Spirit. We cannot consent, therefore, to give 
up this species of evidence, as "superfluous and 
uncalled for," but must consider it, if not the 
most effectual to silence gainsayers, yet certainly 
the most useful to the real Christian ; and if un- 
believers could be induced to attend to it, with 
docility and impartiality, there is reason to think, 
that they would experience its efficacy, in the 
gradual production of a firm conviction of the 
truth of Christianity. The internal evidence of 
the truth of the Scriptures, cannot be fully 
brought into view, in any other way, than by a 
careful study of the Bible. It cannot easily be 
put into the form of logical argument, for it con- 
sists in moral fitness and beauty ; in the adapta- 
tion of the truth to the constitution of the human 



195 



mind ; in its astonishing power of penetrating 
and searching the heart, and affecting the con- 
science. There is a sublime sanctity in the doc- 
trines and precepts of the Gospel ; a devotional 
and heavenly spirit, pervading the Scriptures; a 
purity and holy tendency, which cannot but be felt 
by the serious reader of the word of God ; and 
a power to soothe and comfort the sorrowful 
mind : all which qualities may be perceived, and 
will have their effect, but cannot be embodied 
and presented, with their full force, in the form 
of argument. But, although this evidence, from 
the nature of the case, cannot be exhibited in 
its entire body, to any, but those who study the 
Scriptures, and meditate on their truths, day and 
night, yet it is possible to select some prominent 
points, and present them to the reader, in such 
a light, as to produce a salutary impression. This 
is what will now be briefly attempted, in the 
following remarks, which might, without diffi- 
culty, be greatly enlarged. 

1 . The scriptures speak of God and his attri- 
butes, in a way which accords with what right 
reason would lead us to expect, in a divine re- 
velation. He is uniformly represented in the 
Bible, as one, and as a Being of infinite perfec- 
tion ;» as eternal, — omnipotent,— omniscient, — 
omnipresent, — -and immutable. And it is truly 
remarkable, that these correct and sublime views 
of theology were entertained by those who pos- 



196 



sessed the Scriptures, when ail other nations 
had fallen into the grossest polytheism, and most 
degrading idolatry. Other nations were more 
powerful, and greatly excelled the Israelites in 
human learning; but in the knowledge of God, 
all were in thick darkness, whilst this people en- 
joyed the light of truth. Learned men and phi- 
losophers arose in different countries, and obtain- 
ed celebrity on account of their theories, but 
they effected no change in the popular opinions : 
indeed, they could not enlighten others, when 
they were destitute of the light of truth them- 
selves. However deists may deride and scoff at 
the Bible, it is a fact capable of the clearest 
proof, that had it not been for the Scriptures, 
there would not, at this time, be such a thing, 
as pure theism, upon earth. There is not now 
in the world, an individual, who believes in one 
all-perfect God, whose knowledge of this truth, 
may not be traced directly or indirectly, to the 
Bible. 

How can it be accounted for, that the true 
theology should be found accompanying the 
Scriptures, in all ages, while it was lost, every 
where else ; unless we admit, that they are a 
revelation from God ? If the knowledge of the 
true God as received by the Jews was the disco- 
very of reason, why was it that other nations 
advanced far beyond them, in learning and men- 
tal culture, never arrived at the knowledge of 
his important truth ? 



197 



It is true, indeed, that the Scriptures some- 
times represent God as having bodily parts, and 
human passions ; but a little consideration will 
show the attentive reader, that all these expres- 
sions are used, in accommodation to the manner 
of speaking among men. The truth is, that all 
human language is inadequate to express the at- 
tributes and operations of the Supreme Being. 
He is infinitely above our conceptions, both in 
his essence, and mode of existence and acting. 
We can do no more than approximate towards 
just ideas, on this subject. When we speak of Him, 
we are under the necessity of conceiving of his 
perfections and operations with some relation to 
the faculties and operations of the human mind, 
and to employ language expressive of human acts 
and feelings : for all other language would be 
unintelligible. The necessity of this accomoda- 
tion extends much further than many seem to 
suppose : it exists not. only in relation to words, 
which, taken literally, convey the idea of bodily 
members and human passions, but also in regard 
to those which express the operations of will and 
intellect. This mode of speaking, therefore, in- 
stead of being an objection against the Bible, is 
an argument of the wisdom of its Author, who 
has spoken to man in the only way in which he 
could he understood. 

Again, it is seen by the most cursory reader, 
that truth is not taught in the Bible, in a scienti- 



198 



fie, or systematic order. We have here, no pro- 
found metaphysical disquisitions ; no discussion 
of philosophical principles ; no array of artificial 
dialectics ; and no systematic arrangement of the 
subjects treated. In all this, there may be great 
wisdom and whether we can see the reason, or 
not, the objection to revelation, on this ground, 
is not greater than the one which may be made 
to the natural world because the materials for 
building which it contains, are not found erected 
into houses ; and because all its fields and for- 
ests are not placed in the order of an artificial 
garden, or regular orchard. 

The method of speaking of God, in the Sacred 
Scriptures, is at once most simple, and sublime. 
Few words are employed, but these are most 
significant. When Moses wished to receive an 
appropriate name which he might mention to 
Pharaoh, to whom he w r as sent, he was directed 
to say, i am that i am hath sent me. And 
when, on another occasion, the name of the 
Most High was declared to Moses, it was in the 
following remarkable words, the lord, the 
lord god, merciful and gracious, long suf- 
fering and abundant in goodness and truth. 
Keeping mercy for thousands; forgiving 
iniquity, and transgression and sin ; and 
that w'ill by no means clear the guilty. 
If the most perfect simplicity, united with the 
highest sublimity would be received as a proof. 



199 



that the writers of these books were inspired, 
we could adduce hundreds of passages of this 
description ; but we mean not to lay any undue 
stress on the argument derived from this source. 

The glory of the Scriptures is the revelation 
which they contain of the moral attributes of 
God. These are manifested with but a feeble 
light, in the works of creation, but in the Bible, 
they shine with transcendent lustre. It would, 
by no means comport with the intended brevity 
of this work, to enter much into detail on this 
subject, but I must beg the indulgence of the 
reader, while I endeavour to bring distinctly into 
view, the account which the Scriptures give us 
of the holiness, and the goodness of god. 

These two attributes are stamped oris the 
pages of the Bible, and form its grand character- 
istic. It is of no importance, whether we consi- 
der each of these as distinct, or as expressive 
of two aspects, in which the same infinite ex- 
cellence is exhibited. Who can open this sacred 
book without perceiving that the God of the 
Bible is holy? All his laws, institutions, and 
dispensations are holy ; even those laws which 
are ceremonial have this characteristic. Every 
person, edifice, and utensil, employed in his wor- 
ship, must be solemnly consecrated ; and all must 
approach God with caution and reverence, be- 
cause he is holy. The very ground where he 
occasionally makes himself known, is rendered 

R 






200 

holy. Every external sign and emblem of pro- 
found reverence is required in them, who wor- 
ship Him ; and when he manifests himself with 
more than usual clearness, the holiest men are 
overwhelmed, and become as dead men, under a 
sense of their own vileness. And not only so, 
but even the heavenly hosts, who are free from 
every stain of sin, seem to be overwhelmed with 
the view of the holiness of God. They not 
only cry to one another, as they worship around 
his august throne, holy, holy, holy, but they 
are represented, as falling prostrate at his feet* 
and veiling their faces, in token of profound ve- 
neration. Ail those passages of Scripture, which 
speak of the wrath, the indignation, the fury, 
the jealousy, or the anger of the Almighty, are 
no more than strong expressions of his infinite 
holiness. All his severe judgments and threaten- 
ings ; all the misery which he ever inflicts on his 
creatures, in this world or the next; and above 
all, the intense and protracted sufferings of 
Christ, are exhibitions of the holiness of God. 
Now, if there be a God, he must be holy ; 
and if he make a revelation of himself, it will 
be marked with this impress of his character. 
But wicked men would never have made this at- 
tribute so prominent; they would rather have 
been disposed to keep it entirely out of view. 
Ihere is no truth more evident to the attentive 
observer of human nature, than that men do not 



201 



naturally love holiness, although they are oblig- 
ed to acknowledge its worth. This, I believe, 
is the true reason why the Scriptures, although 
they contain the highest excellence in composi- 
tion, both in prose and poetry, of which a good 
taste cannot be insensible, are neglected by liter- 
ary men, or rather studiously avoided. A mere 
fragment of any other book, if it could claim an 
equal antiquity with the Bible, and especially, 
if it contained so much excellence, would be 
sought after with avidity, by all men of taste; 
but the Bible remains almost as much unstudied, 
as the Koran. This has often appeared to me 
paradoxical ; but I am now persuaded, that the 
true reason is the awful holiness of God as ex- 
hibited in this book, and impressed ©a almost 
every page. This glares upon the conscience of 
an unholy man, as the meridian sun on diseased 
eyes. Goo is a consuming fihe. But this 
common dislike of the Bible, even in men of re- 
fined taste, and decent lives, furnishes a strong 
argument for its divine origin. The question 
before us, is, who composed this book — inspired 
men, or wicked impostors ? The characteristic, 
which we have been considering, will accord 
perfectly with the former supposition, but never 
can be reconciled with the latter. There is a 
moral certainty, that base impostors never would 
have written a book, the most remarkable trait 
of which is, holiness. 



202 



The goodness of God, or that benevolence 
which he exercises towards his creatures, as it 
appears in the providence which sustains and 
feeds so great a multitude of creatures, and 
which is so conspicuously manifested to the hu- 
man family, is often celebrated in the Scrip- 
tures. Some of the most beautiful and sublime 
poems which were ever written, are employed 
in celebrating the praise of God for his marvel- 
lous goodness. The reader is requested to turn 
to the xxxiv, the ciii, civ, cxlv, cxlvi, cxlvii, and 
cxlviii, Psalms, as an exemplification of this re- 
mark. 

But there is another and a peculiar view of 
the divine goodness, given in the Scriptures. It 

IS Uldl lOiin CI gimuncss ^ciiicu aibiibii n *& 

the love of creatures who had forfeited all claim 
to any kindness. It is the bestowing of pardon 
and salvation on those who are condemned to 
death by the righteous law of God ; and this, 
without shewing himself less displeased with 
their sins, than if he had punished them for- 
ever. This is the view of divine goodness, 
which is peculiar to the Bible. Reason could 
not have formed a conjecture concerning it. 
It is the developement of a trait in the divine 
character, before unknown. To reveal the mer- 
cy of God, may with truth be said, to be the 
principal object of the Bible. But our idea of 
this divine goodness is very imperfect, until we 



learn, in what way it was manifested. No words 
can expess this so well, as those of Christ him- 
self, " God so loved the world that he gave his 
only begotten Son, that whosoever believeth in him 
should not perish, but have everlasting life." 

To many, perhaps, it will appear, that this 
love is so extraordinary, that it rather forms an 
objection against the Bible, than an argument in 
its favour. If the wonderful and unparalleled 
nature of any thing were an objection to it, then 
I acknowledge, that there would be some ground 
for this opinion. But what is there which is 
not full of wonders, when we come to contem- 
plate it attentively? It is wonderful that there 
should exist such a creature as man, or such a 
body of light as the sun ; but shall we therefore 
refuse to believe in their existence ? To come 
nearer to the subject, what is there in the cha- 
racter of God, or his works, which is not calcu- 
lated to fill the mind with surpassing wonder! His 
eternity— His omniscience — His omnipresence 
— His creating power, and universal providence, 
are so wonderful, that we are at a loss to say 
which is most wonderful ; or whether any thing 
else can be more wonderful. But is this any ar- 
gument against their reality ? And if God is so 
wonderful in his other attributes, shall we ex- 
pect to find nothing of this kind, in his love, 
which is his highest glory ? There is indeed no 
goodness of this sort among men; but shall v\e 
r 2 



204 



make our faint and limited shadow of perfection, 
the measure by which to judge of the character 
of the infinite God ? How unreasonable such a 
procedure! The objection derived from the in- 
significance of man, the object of this wonder- 
ful love, is delusive ; for the same objection 
would lie, if his powers were increased ever so 
much. In comparison with God, all creatures 
may be considered as on a level; in this view, all 
distinctions among them are, as it were, annihi- 
lated. How easy would it be to construct an 
argument against the providence of God, on the 
same principles ! There are innumerable myr- 
iads of animalcules, invisible to man, all of 
which have a perfect organization, and no more 
than an ephemeral existence. It might be said, 
these minute creatures are too diminutive, to 
occupy the attention of an infinite Being. It 
might be said, that the display of so much skill 
in the organization of creatures of a day, was 
unsuitable to the wisdom of God. But how- 
ever plausible such objections may be made to 
appear, they are all founded in a presumptuous 
intrusion into what does not appertain to us ; 
and concerning which, we have no ability to 
form any correct judgment. The truth is, that 
man has an infinitude below him, as well as 
above him, in the gradation of being. 1 do not 
mean to say, that creation is absolutely infinite, 
bnt that we can fix no bounds to the possibility 



205 



of a continual existence of creatures on the scale 
of perpetual diminution, any more than we can 
to the possibility of creatures still increasing, in 
magnitude, above us. In this respect, as in 
others, we stand between two infinitudes, the 
great and the small, if I may so speak. A sin- 
gle drop of liquid contains myriads of perfectly 
organized creatures; and who knows but every 
particle of the blood of these invisible animal- 
cules may contain other worlds of beings still 
more minute, without it being possible for us to 
fix any limit to the diminution in the size of crea- 
tures. 

But to return ; unless it can be shown that 
such love, as that exhibited in the Gospel, is im- 
possible, which will not be pretended ; or that 
it is repugnant to the moral attributes of God ; 
its wonderful nature can never be properly used 
as an argument against its existence. Rather, 
it should be argued, the more wonderful, the 
more like to God ; the more wonderful, if no 
appearance of human weakness accompany it, 
the more unlikely to be the invention of man. 

And, here, I would mention an idea, which, 
if correct, will shed light on this subject ; name- 
ly, that wonder is congenial to the constitution 
of our minds. The soul of man never enjoys 
more elevated emotions and more exalted plea- 
sure, than in the contemplation of objects so 
great and vast, as to be perfectly incomprehen- 



206 



sible. This is the foundation of that perpetual 
adoration which occupies the inhabitants of Hea- 
ven. An incomprehensible God is the object 
of contemplation and wonder to every creature. 

2. The account which the Bible gives of the 
origin and character of man, accords, very ex- 
actly, with reason and experience. 

Indeed, this is the only source of our know- 
ledge respecting the circumstances in which man 
was placed, when he came from the hand of his 
Creator. Here we learn the origin of many 
things which we observe, but the reason of which 
we never could have discovered. The Bible 
teaches us, that the wickedness which has exist- 
ed in all ages and among all people, originated 
in the apostacy of the first pair. It tells us the 
reason of covering the body with clothing, which 
is the custom of all nations, even where clothing 
is unnecessary to preserve the body from the ef- 
fects of cold. Here, we learn the cause of the 
earth's producing briers and thorns spontaneous- 
ly, while useful grain and fruits must be culti- 
vated. Here, we learn the origin of marriage, 
and, of the curse which has followed the female 
sex, through all ages. Moses has also given us the 
origin of that species of religious worship, which 
was anciently practised among all people, but of 
which, reason can teach us nothing. I mean 
the sacrifice of animals on an altar, and the of- 
ferings of grain, and of incense, &.c. He has 



207 



also related the fact of a universal deluge, of 
which we have so many ocular proofs, in every 
country, and on every mountain. 

The dispersion of the human family over the 
face of the earth, and the origin of the several 
nations of antiquity, are recorded in the Bible : 
and, although, this record is contained in a single 
short chapter, and has much obscurity, to us ; 
yet Bishop Watson declared, that if he had no 
other evidence of the authenticity of the Penta- 
teuch, besides the tenth chapter of Genesis, he 
would deem that alone, satisfactory.* 

The origin of the diversity of language, is 
also found in the Bible, and not learned from 
any other source. Indeed, the origin of language 
itself. CGuCeifiing which philosophers have dis- 
puted so much, is very evident from the history 
of Moses. Many learned men have thought 
that alphabetical writing took its rise from the 
writing of the decalogue, by the finger of God, 
upon the tables of stone ; and I believe, that it 
would be found very difficult to prove, by any 
authentic documents, that this art existed be- 
fore. Be this as it may, it must be admitted, 
that the earliest specimen of alphabetical writing 
now extant, is contained in the Bible. 

To these particulars it may be added, that we 
have an account, in the Bible, of those nations 
and people, concerning whom the earliest pro- 

* See Watson's Address to Scoffers. 



208 



fane historians treat, long before their histories 
commence ; and when the sacred history comes 
down to that period, when the affairs of nations 
are described by others, it receives ample corro- 
boration from their narratives, as well as gives 
great light, to enable us to understand many 
things, which they have imperfectly recorded. 

But the account which the Bible gives of the 
moral condition of man, is that, which is now 
most to our purpose. In all ages, and circum- 
stances, the human race are represented as ex- 
ceedingly depraved and wicked. Every man is 
declared to be a transgressor, and the root of this 
depravity is placed in the heart. Many of the 
gross crimes, to which all are inclined, and into 
the practice of which many fall, are enumerated .; 
and where these are avoided and concealed, the 
heart is described as deceitful and desperately 
wicked ; and that pride and hypocrisy which 
spread a false covering over the true character of 
man, are denounced, as among the things most 
hateful to God. 

Now if this picture is not taken from the life ; 
if the character of man is entirely different from 
that delineated in the Scriptures ; or if the vices 
of our nature are exaggerated ; however difficult 
it may be to account for such misrepresentation, 
still it would furnish a strong argument against 
the inspiration of the writers of the several books 
of which the Bible consists. But, on the other 



« 






209 



hand, if the character of man, as given in the 
Scriptures, is found exactly to correspond with 
universal experience and observation, it will he 
an incontestable proof, that the writers were 
guided by a strict regard to truth, in their com- 
positions. To enter into a particular consider- 
ation of this subject, does not comport with the 
plan of this work ; but for the truth of the repre- 
sentations of Scripture, I would appeal to all 
authentic history, and to every man's own obser- 
vation and experience. The description which 
the Apostle Paul gives of the vices of the Hea- 
then world, in his time, is corroborated by all 
the historians, and satirists, who lived near that 
period. And who needs a laboured proof, to 
show, that men have generally a tendency to be 
wicked? Every civil institution, and all the most 
expensive provisions of civil government are in- 
tended to set up barriers against the violence, 
injustice, and licentiousness of man. Indeed, 
civil government itself, originated in nothing 
else, than the necessity of protection against the 
wickedness of men. This, however, is a pain- 
ful and mortifying conclusion ; and it is not won- 
derful, that pride and self flattery should render 
us reluctant to admit it; nevertheless, every im- 
partial man must acknowledge, that our character 
is correctly drawn in the Bible. 

There is something wonderful, in the power 
which the word of God possesses over the con- 



210 



sciences of men. To those who never read or 
hear it, this fact must be unknown ; but it is 
manifest to those who are conversant with the 
sacred volume, or who are in the habit of hear- 
ing it expounded. Why should this book, above 
all others, have the power of penetrating, and, 
as it were, searching the inmost recesses of the 
soul, and showing to a man the multitude and 
enormity of the evils of his heart and life ? This 
may, by some, be attributed to early education, 
but I believe, that if the experiment could be 
fairly tried, it would be found, that men who 
had never been brought up with any sentiments 
of reverence for the Bible, would experience its 
power over the conscience. The very best cure, 
therefore, for infidelity, would be, the serious 
perusal of the Holy Scriptures. "The entrance 
of thy ivord giveth light. The Law of the Lord. 
is perfect, converting the soul." 

3. It deserves our special attention, in consi- 
dering the internal evidences of Christianity, 
that the Scriptures contain explicit information, 
on those points, on which, man stands most in 
need of instruction. These may be reduced to 
three: first, the doctrine of a future state of re- 
tribution; secondly, the assurance that sin may 
be pardoned, and the method by which this can 
consistently be done ; and thirdly, the means of 
restoring the depraved nature of man to a state 
of rectitude. We are not capable of determin- 



211 



iri£, in particular, as we have before sTiown, 
what a revelation should contain, but it is rea- 
sonable to think, that if God give a revelation, 
it will contain some instruction on these impor- 
tant points. 

And when we examine what the Scriptures 
teach, on these subjects, it is found that the doc- 
trine is worthy of God, and so adapted to the 
necessities of man, that it affords a strong argu- 
ment in favour of their inspiration. 

The certainty of a future existence to man, 
is a prominent feature in the New Testament. 
The connexion between our present conduct and 
future condition, is clearly and expressly incul- 
cated. Many interesting and momentous truths, 
connected with the world to come, are present- 
ed in a light the best calculated to make a deep 
and salutary impression on the mind. It is re- 
vealed, that there will be a general judgment, of 
all men ; and that God hath appointed a day 
when this event shall take place : it is moreover, 
taught, in the New Testament, that not only 
will every man be judged, but every action of 
every individual, whether it be good or bad, will 
be brought under review ; and that the eternal 
destiny of all nien will be fixed, agreeably to 
the judicial decision of this impartial trial. Some 
will be admitted to everlasting life, in the world 
above, while others, shall go away into everlast- 



212 



ing misery, into that place, "prepared for the 
devil and his angels. 

Another interesting fact revealed in the New 
Testament, is, that there will be a general resur- 
rection of the bodies of all men, previously to 
the final judgment. This fact, reason could 
never have conjectured : it must, from its nature, 
be a matter of pure revelation. We may, in- 
deed, discover some remote analogy to the re- 
surrection, in the apparent death and resuscita- 
tion of vegetables, and some animals, but this 
could never have authorized the conclusion, that 
the bodies of men, after being mingled with the 
dust of the earth, would be re-organized, and re- 
animated by the same souls which were connect- 
ed with them before their death. This doctrine, 
however, is very interesting : and to the pious, 
must be very pleasing and animating, as we may 
learn from the beautiful and striking description 
of the resurrection, given by Paul, " It is sown 
in corruption, it is raised in in corruption : it is 
soivn in weakness, it is raised in power ; it is 
sown a natural body, it is raised a spiritual body ; 
—For this corruptible must put on incorruption, 
and this mortal must put on immortality" 

It is worthy of remark, that although the 
Scriptures express the joys of heaven, and the 
miseries of hell, by the strongest figures, they do 
not enter much into detail, respecting the condi- 
tion of men, in the future world. There is true 



213 



wisdom in this silence ; because it is a subject, 
of which we are, at present, incapable of form- 
ing any distinct conceptions. Paul, after being- 
caught up " to paradise, and to the third heaven" 
gave no account of what he saw and heard, when 
he returned. How different is this from the ri- 
diculous description of the seven heavens, by 
Mohammed ; and from the reveries of Emman- 
uel Swedenborg ! The account of a future state, 
contained in the New Testament, is just that 
which is best suited to our present imperfect 
mode of conceiving, and at the same time, adapt- 
ed to make the deepest impressions on the minds 
of men. 

The method of obtaining the pardon of sin, 
which is made known in the Scriptures, is so 
extraordinary, and yet so perfectly calculated to 
reconcile the forgiveness of the sinner, with the 
justice and holiness of God, that it seems very im- 
probable, that it is a mere human device. The 
mission from heaven of a person called the Son 
of God; his miraculous assumption of human na- 
ture ; his holy and benevolent character; and his 
laying down his life as an expiation for the sins 
of men, are indeed wonderful events, but on that 
account, not likely to be the invention of impos- 
tors. The death of Christ may be considered the 
central point in the Christian system. This was 
so far from being an incidental thing, or an 
event occurring in the common course of nature^ 



214 



that it is, every where, represented to be the very 
purpose of Christ's coming into the world. This 9 
according to the Gospel, is the grand means of 
obtaining all blessings for sinners. It is the 
great vicarious sacrifice, offered up to God in 
behalf of the people, in consequence of which, 
God can be just, and the justifier of all who be- 
lieve in Jesus. To know Christ crucified, there- 
fore, is to know the whole Gospel ; — to preach 
Christ crucified, is to preach the whole Gospel ; 
for all its doctrines are involved .in this event. 
The plan of salvation revealed in the Scriptures 9 
is founded on the principle of receiving satisfac- 
tion for the transgressions of the sinner from 
another person, who is able to render to the law 
all that is required from the offender. This sa- 
tisfaction was made by the obedience of Christ 
unto death, and is accepted by the Judge of all, 
in place of a perfect obedience of the sinner, 
in behalf of all those, to whom it is applied. 
This method of obtaining pardon is honourable 
to God, because, while he receives the trans- 
gressor into favour, he expresses his hatred of sin 
in the strongest manner, and requires that the 
demands of his holy law be perfectly fulfilled ; 
and it is suited to man, for it comes down to 
his impotence and wretchedness, and offers him 
a finished and gratuitous salvation, without 
works or merit of his own. And, that there 
may be no room for an abuse of this doctrine of 



215 



free grace, it is provided, that all who hope for 
the benefits of this redemption, shall yield a sin- 
cere obedience to the Gospel, and thus evince 
their penitence for their sins, and their love to the 
Saviour. Ungodly men may pervert this doc- 
trine, and turn the grace of God into licentious- 
nesss, hut this has no encouragement from the 
principles of the Gospel : it is merely the effect 
of the perverseness of sinful men. 

This leads me to speak of the third thing? 
which was mentioned as important to be known, 
by man, which is, the means by which a depra- 
ved nature may be restored to rectitude ; or in 
other words, how the thorough reformation of a 
sinner may be effected. On this subject philoso- 
phy has never been able to shed any light. And 
this is not wonderful ; for the most that human 
wisdom, if ever so perfect, could effect, would 
be the direction and regulation of the natural 
principles and passions of men ; but, in this way, 
no true reformation can be produced. What- 
ever changes are effected will be only from one 
species of sin to another. In order to a radical 
restoration of the soul to moral rectitude, or to 
any degree of it, there is a necessity for the in- 
troduction, into the mind, of some new and pow- 
erful principle of action, sufficient to counteract, 
or expel the principles of sin. It is in vain that 
men talk of producing a restoration to virtue, by 
reason : the mere perception of the right way 

s 2 



216 



will answer no purpose, unless there is some in- 
clination to pursue it. Now the want of virtu- 
ous affections, or to speak more correctly, of ho- 
ly dispositions, is the great defect of our nature, 
in which our depravity radically consists ; and 
the only way, by which man can be led to love 
and pursue the course of obedience to the law of 
God, is, by having love to God and to holiness, 
excited or implanted in his soul. But to effect 
this, is not in the power of any creature : it is a 
work which requires a divine energy — a creating 
power ; and therfore a true conversion from the 
ways of sin was never effected without super- 
natural aid. There may be an external refor- 
mation. There may be, and often is, a change 
of governing principles. The man who in his 
youth was under the predominate influence of 
the love of pleasure, may in advanced years, 
fall completely under the control of avarice or 
ambition : but in every such case, the change is 
effected by one active principle becoming so 
strong, as to counteract or suppress another. It 
may be laid down as a universal maxim, that all 
changes of character are brought about by excit- 
ing, implanting, or strengthening, an active prin- 
ciple sufficient to overcome those principles which 
before governed the man. 

Now, let us enquire what plan of reformation 
is proposed in the Scriptures. It is such a one, 
as precisely accords with the principles laid down. 



217 



The necessity of regeneration, by the power of 
God, is taught in almost every variety of form, 
both in the Old, and New Testament. The ef- 
fect of the divine energy in the soul, is, a new 
heart ; or, new principles of moral action, the 
leading exercises of which are love to God, and 
love to man. Let a philosophical survey be 
taken of the nature of man with his complete 
system of perceptions, passions, appetites, and 
affections, and then suppose this powerful and 
holy principle introduced into the soul, and it 
will be seen, that all the faculties and propensi- 
ties of man, will be reduced to order ; and the 
vices of our nature will be eradicated. Pretend- 
ers to reason and philosophy have often ridiculed 
this doctrine as absurd, whereas it is, in every 
respect, consistent with the soundest philosophy. 
It is the very thing which a wise philosopher, 
who should undertake to solve the problem, how 
depraved man might be restored to virtue, would 
demand. But like the foundation, which Ar- 
chimedes required for his \e\er, to raise the earth, 
the principle necessary for a sinner's reformation 
is one, which reason and philosophy cannot fur- 
nish. 

The Bible is the only book, which ever taught 
the true method of purifying the soul from sin. 
A thousand ineffectual devices have been tried 
by philosophers, and devotees of other systems. 
One of the most common has been, to endeavour 



218 



to extricate the soul from the influence of the 
body, by various methods of mortification, and 
purgation ; but all these plans have adopted the 
false principle, that the body is the chief seat of 
depravity, and therefore, they have ever proved 
unsuccessful. The disease lies deeper, and is 
further removed from the reach of their remedies, 
than they supposed. It is the Gospel which 
teaches the true philosophy respecting the seat of 
sin, and its cure. Out of the heart proceed all 
evils, according to the Bible. And if we would 
make the fruit good, we must first make the tree 
good. 

This necessity of divine agency to make men 
truly virtuous, does not, however, supersede the 
use of means, or exclude the operation of rational 
motives. When a new principle is introduced 
into a rational soul, in the exercise of this prin- 
ciple, the soul is governed by the same general 
laws of understanding and choice, as before. 
The principle of piety is preeminently a rational 
principle in its operation. God is loved because 
he is now viewed to be a most excellent and 
amiable being. Heaven is preferred to earth, 
because it is seen to be a far better and more en- 
during inheritance ; and so of all other exercises. 

I am naturally led, from the consideration of 
this subject, to speak of the moral system of the 
New Testament. I confine my remarks here, to 
the New Testament, not because it teaches a dif- 



219 

ferent rule of moral duty, from the Old, but be- 
cause it teaches it more clearly. 

I need say nothing, in general commendation 
of the moral precepts of the Gospel. They have 
extorted the highest praise from many of the 
most determined enemies of Christianity. No 
man has been able to show how they could be 
improved in any one point. It has sometimes, 
indeed, been objected, that this system was not 
suited to man, because it requires a purity and 
perfection, to which he can never attain ; but this 
objection concedes the very point which we wish 
to establish, namely, the absolute perfection of 
the Gospel system of morality. It surely requires 
no argument to prove, that if God reveal a rule? 
for the regulation of his creatures, it will be a 
perfect rule. It will never do to admit, that the 
law must be lowered in its demands, to adapt it 
to the imperfection of creatures. This would be 
destructive of all law. 

It has again been objected, that in the precepts 
of the New Testament, many splendid virtues, 
acknowledged by the Heathen moralists, have 
been omitted. Patriotism, friendship, bravery, 
&c, have been specified. To which we reply, 
that so far as patriotism and friendship are moral 
virtues, they are included in the general precepts 
of the Gospel which require us to love our fellow 
men, and do them good ; and in those which 
command us to think of ivhaisoever things are 



220 



lovely ', whatsoever things are of good report ; but 
when the love of country, and attachment to a 
friend, interfere with the general obligation of 
loving all men, they are no longer virtues, but 
vices. 

The excellence of the moral system of the New 
Testament will be manifest, if we consider, 

1. Its simple, }et comprehensive character. 
All moral duties, which can be conceived, as 
obligatory on man, are here reduced to two grand 
principles, the love of God, and the love of man,. 
The measure of the first, is, the full extent of 
our capacity ; of the second, the love which wi 
have for ourselves. On these tivo, says Christ, 
hang all the law and the prophets. The duties 
which relate to temperance and self-government, 
do not need any additional principle. If the soul 
be filled with love to God, and with love to man, 
self-love will be so regulated and directed, as to 
answer every purpose in moving us to perform 
what has been called our duty to ourselves. 

2. The precepts of morality in the New Testa- 
ment, although sometimes expressed in compre- 
hensive language, are often applied to the actual 
relations and various conditions of men. We are 
not left to infer particular duties from general 
principles, but the duties of individuals, according 
to their circumstances, are distintctly enjoined. 
Parents and children, husbands and wives, ma- 
gistrates and subjects, ministers and people, the 



221 



rich and the poor, the friend and the stranger, 
have all their respective duties clearly marked 
out. 

3. Mor il duties, which had been overlooked, 
or misunderstood, by other teachers, are here 
prominently exhibited, and solemnly inculcated. 
The virtues of humility, meekness, forbearance, 
and the forgiveness of injuries, were not aknow- 
ledged by the Heathen moralists; but in the New 
Testament, they are made to assume their 
proper place, and much of true goodness is 
made to consist in their exercise. At the 
time of the advent of Christ, many false princi- 
ples of morality had gained currency. The du- 
ty of loving all men, had been circumscribed 
within narrow limits. Men charged with here- 
sy, as the Samaritans ; or notorious sinners, as 
the Publicans, were, by the Jews, considered 
as properly excluded from all participation in 
their kindness or courtesy. The duty of sub- 
jection to a foreign power by whom they had 
been conquered, and especially, the duty of 
yielding obedience to a wicked tyranical prince, 
was one on which it required much wisdom to 
decide aright. The people were divided among 
themselves on this point, and it was, therefore, 
selected by a combination of both parties, as a 
fit subject to entangle our Lord, by forcing him 
to decide one way or the other, and thus exci- 
ting the opposition of one of the parties. But 



222 



when they asked him, whether it was lawful to 
give tribute unto Cresar or not, he called for a 
denarius, and looking at the image stamped upon 
it, asked whose it was; and upon being an- 
swered, Caesar's, made the following remark- 
able reply, Render unto Caesar the things that are 
Caesar's, and unto God, the things that are God's. 
By which, he decided that, inasmuch as they 
permitted the coin of Csesar to circulate among 
them, which was an evidence of his sovereignty 
over them, and availed themselves of this mo- 
ney for purposes of trade, there could be no im- 
propriety in rendering to Ceesar what properly 
belonged to him ; and also, that this was not in- 
compatible with their allegiance to God. So that, 
virtually, in this answer, he reproved both the 
Pharisees and the Herodians ; the former of 
whom made their duty to God a pretext for re- 
fusing to pay tribute to the Emperor ; and the 
latter to secure the favour of the reigning pow- 
ers, neglected their duty to God. 

Paul, living under the government of Nero, 
prescribes obedience to the existing powers, not 
only from fear of suffering their displeasure, but 
for conscience sake. This is the general rule of 
duty, on this difficult subject, than which ncne 
can be wiser: but it must not be considered as 
inculcating passive obedience and non-resistance, 
in all cases. Yet, as long as a government has 
authority, so long we are bound to obey. Chris- 



223 



tianity is so constituted, as not to interfere with 
any civil institution. It takes men as it finds 
them, in all the relations of life, and teaches 
them their duty. It never can, therefore, be 
the cause of sedition, and opposition to existing 
governments. It considers all civil rulers, as the 
ministers of God, ordained for the peace and 
good order of society, and for the punishment 
of those that do evil. It is made the duty of 
Christians, therefore, to be subject unto the high- 
er powers, and, not to resist the ordinance of 
God. — To render to all their dues; tribute to 
whom tribute is due, custom to whom custom; 
fear to whom fear ; honour to whom honour* 
But if they who have the right to change the 
government of a country, exercise it, and put 
down one set of rulers, and set up another, the 
principle of Christian duty remains the same. 
And if, in any country, Christians form the ma- 
jority of the nation, there is no reason why 
they may not exercise this right of new model- 
ling their government, or changing their rulers, 
•as well as others. 

4. The moral system of the New Testa- 
ment, traces all virtue to the heart, and sets no 
value on the most splendid and costly offerings, 
or the most punctilious discharge of religious 
duties, when the motives are not pure. The 
first inclination of the mind to an illicit object is 

^ Rom. xiii. 
T 



224 



denounced to be a violation of the law^ and 
words of reproach, and all idle words, are among 
the sins for which an account must be given in 
the Judgment. Prayers and alms, proceeding 
from vain glory, are represented as receiving no 
reward from God, however they may be ap- 
plauded by men. 

The love of this world, and the love of mo- 
ney, are represented as radical sins, from which 
many others proceed. 

Pride and revenge are held up, as not only 
odious, but as incompatible with the divine fa- 
vour. Purity of heart, and heavenly- minded- 
ness, with trust in God and submission to his 
w 7 ill, are, in this system, cardinal virtues. 

5. The moral precepts of the New Testament 
were exemplified in the lives of the Apostles, 
and primitive Christians ; and especially, and to 
the utmost perfection, in the example of Jesus 
Christ. It is impossible to conceive of a charac- 
ter more perfect, than that given by the evange- 
lists, of the Founder of the Christian religion ; 
and it has already been observed, that this cha- 
racter, embracing every variety of excellence, 
often exhibited in delicate and difficult circum- 
stances, is delineated, by a simple narrative of 
facts. There is no panegyric ; no effort or art 
to excite admiration ; but the writers merely in- 
form us, what Jesus said, did, and suffered. 
From this narrative we learn, that he connected 






225 



himself with no sect, and courted the favour of 
neither the rich nor the poor. He adopted none 
of the errors or prejudices of his nation ; but, by 
his discourses and his conduct, showed, that he 
acted from far higher views, than national preju- 
dices. The apparent sanctity of the Pharisees 
he denounced as hypocrisy ; the traditions of 
the elders, as subversive of the law of God ; 
the skeptical opinions of the Sadducees, as pro- 
ceeding from ignorance of the true meaning of 
the Scriptures. 

Jesus Christ continnually turned the attention 
of his hearers from earthly to heavenly things, 
as alone worthy of their affections and pursuit. 
Although he flattered no class of men, his atten- 
tion was particularly turned to the poor ; their 
spiritual necessities and their bodily afflictions 
excited his most tender compassion ; and to 
them he addressed many kind and encouraging 
declarations. But his healing power was exert- 
ed in behalf of all applicants, rich and poor ; 
and without regard to their sect or nation. Jews, 
Samaritans, Heathen, publicans, and sinners, 
were the objects of his compassion. He was 
not deterred by the proud prejudices of the Scribes 
and Pharisees, from associating with penitent 
sinners, however vile and infamous they had 
before been. He graciously received return- 
ing sinners, comforted them with the assurance 
of pardon, and permitted them to mnaifest their 



226 



grateful affection to his person, by the most ex- 
pressive signs and actions. 

He manifested the kindest sympathy with his 
friends in their afflictions, weeping with those 
that wept, and often exerting his omnipotence 
in raising their dear relations from the bed of 
sickness, or from death. And, although he of- 
ten uttered severe rebukes against the incorrigi- 
bly wicked, and was sometimes grieved and an- 
gry with them, yet his compassion towards them 
never failed ; and even when their day of grace 
was ended, he wept over them with the most af- 
fecting tenderness. 

Jesus Christ was often brought into conflict 
with insidious, malignant, and learned adversa- 
ries. They attacked him with deliberate craft, 
and proposed to him questions on delicate and 
difficult subjects, to which he was required to re- 
turn an immediate answer ; but in no case of this 
sort was he ever confounded, or even puzzled, 
by the cunning craftiness of his enemies. His 
answers were so appropriate, and so fraught with 
wisdom, that his adversaries were commonly 
confounded, and the audience filled with admi- 
ration. 

The parables of Christ are unparalleled for 
beauty and force, in the species of composition 
to which they belong. But this is the smallest 
part of their excellence. They contain so much 
important truth, and so happily adapted to the 



227 



subject, and the occasion, that often, the persons 
intended to be reproved by them, were constrain- 
ed to give judgment against themselves. In 
these discourses, the leading doctrines of the 
Gospel are exhibited in a beautiful dress of alle- 
gory which rivets the attention, and greatly aids 
us in understanding the fulness and freeness of 
the grace of the Gospel. They are also propheti- 
cal of the rejection of the Jews, and calling of 
the Gentiles ; of the various reception of the 
Gospel by different classes of hearers ; of the 
mixture of sincere and unsound Christians, of 
which the Church should consist; of the cruel 
persecutions which the followers of Christ should 
endure ; and of the final overthrow and destruc 
tion of his enemies. 

Jesus Christ spake, in all his discourses, as 
never man spake. He removed the false glosses 
which had been put on the law, and set its pre- 
cepts in their proper light. He mingled the dog- 
mas of no philosophical system with his instruc- 
tions. He entered into no metaphysical and 
abstruse disquisitions, but taught the truth plain- 
ly, and with authority. 

His zeal for the honour of God, and for the 
purity and sanctity of his worship, and his dis- 
like of all human inventions and will-worship, 
are manifest in all 1ih conduct. A spirit of fer- 
vent and elevated devotion was a remarkable 
characteristic of Jesus of Nazareth. Whole 

t2 



228 



nights he spent in prayer; and before day, he 
would retire for the purposes of devotion. He 
was in the habit of praying and giving thanks, 
on all occasions ; but his devotion was free from 
all tincture of superstition, or enthusiasm. He 
taught, that not the words, but the heart ; not 
the length of prayers, but their spirit, was re- 
garded. 

His benevolence, meekness, and laborious di- 
ligence, in promoting the welfare of men, were 
manifested every day of his life. But in his 
acts of mercy, and in his most extraordinary 
miracles, there was no appearance of parade or 
ostentation. He went about doing good, but he 
sought no glory from men. He was humble, 
retired, and contented with the lowest state of 
poverty. 

When the people applauded him, he withdrew 
unto some other place. When they would have 
made him a king, he escaped from their hands. 
When they asked curious questions, he directed 
them to something important. When they ut- 
tered unmeaning expressions of praise, he took 
occasion to announce some important truth, or 
deliver some interesting discourse. 

In nothing did he discover more profound wis- 
dom, than in declining to interfere, in any case, 
with temporal concerns, and disputes about earth- 
ly possessions. He showed by his conduct, what 
he solemnly declared on his trial, that his king- 
dom was not of this world* 



229 



In his intercourse with his disciples, we ob- 
serve a sweet mixture of dignity and gentleness ; 
of faithfulness and humble condescension to their 
weakness, and their prejudices. No wonder 
that they should love such a Master. But his 
last discourses with them before his passion, and 
the remarkable prayer offered in their behalf, 
for affectionate tenderness, and the sweet spirit 
of consolation which pervade them, are altogeth- 
er inimitable. How flat and unsatisfactory are 
the conversations of Socrates with his friends, 
when compared with those of Christ, recorded 
in the xiv, xv, and xvi, chapters of the Gospel of 
St. John ! Indeed, it would be impossible to refer 
to any discourses, in any language, Which could 
bear acomparison with this Valedictory of Christ: 
and that which should enhance our admiration of 
the pure benevolence of the author is, that he was 
aware that his own sufferings were near, and 
would be most cruel and ignominious ; and yet his 
attention is turned to the case of his sorrowful dis- 
ciples, and all that he says has relation to them. 
The institution of the Eucharistical supper, 
intended to be commemorative of his death, was 
attended with circumstances which exhibit the 
character of Jesus in a very peculiar and interest- 
ing light. This scene will be best understood by 
a perusal of the simple and affecting narrative of 
the Evangelists, to which the reader is referred. 

The last thing in the character of Christ, 



230 



which I shall bring into view at this time, is the 
patience and fortitude with w 7 hich he endured 
sufferings, which were intense and overwhelming, 
beyond conception. There is something myste- 
rious in this whole affair. The symptoms of the 
most intense agony which Jesus suffered, seem 
to have had no connexion w 7 ith external circum- 
stances. When he was betrayed, deserted, and 
arrested, he discovered no signs of fear or per- 
turbation. He gave himself up, and submitted 
with unruffled composure to every species of con- 
tumely and insult. While his trial was going on 
before the Sanhedrim, and before PiSate, he main- 
tained, for the most part, a dignified silence, ut- 
tering no reproaches, or complaints ; nor even 
speaking in his own defence. When particularly 
interrogated by the judges, he answered directly 
to the questions proposed, and avowed himself 
to be the Messiah, the Son of God, and the King 
of Israel. Under the mockery and insult which 
were heaped upon him, he remained perfectly 
composed, and uttered not a word indicative of 
impatience or resentment. As a sheep before her 
shearers is dumb, so he opened not his mouth. 
When he was bewailed by the daughters of Je- 
rusalem, as he ascended the hill of Calvary bear- 
ing his cross, he requested them not to weep for 
him but for themselves and their children, on 
account of the calamities that were coming on 
that devoted city. While suspended on the cross., 



231 



he saw his beloved mother among the spectators, 
and knowing that she would now need a friend 
and protector, he recommended her to the care 
of the disciple whom he most tenderly loved. 
Although no compassion was mingled with the 
vindictive feelings with which he was persecuted, 
jet he set a glorious example of that most diffi- 
cult duty of loving our enemies : as says the 
apostle Peter, "Because Christ also suffered for 
us, leaving us an example, that ye should follow 
his steps: who did not sin, neither was guile 
found in his mouth ; who, when he was reviled, 
reviled not again ; when he suffered, he threaten- 
ed not, but committed himself to him that judgeth 
righteously" Among his last words, was a 
prayer for those that were then engaged in cru- 
cifying him ; Father forgive them, for they know 
not what they do. A penitent thief, who was 
crucified with him, implored his blessing and re- 
membrance when he should come to the posses- 
sion of his kingdom, to whom he replied, " This 
day shalt thou be with me in Paradise" And 
finally he said, " Father, into thy hands I commit 
my spirit" and bowed his head and died. 

The moral excellence of the character of 
Christ is very remarkable for uniting in perfec- 
tion, qualities, which, among men, are considered 
almost incompatible. He exhibited a complete 
indifference to the possessions and glory of the 
world and a devout and heavenly temper, with- 



232 

out the least mixture of austerity : he combined 
uniform dignity with humility and condescension : 
he manifested strong indignation against all man- 
ner of sin, and against impenitent sinners, but the 
most affectionate tenderness towards every hum- 
ble penitent. He united the spirit of elevated 
devotion with a life of activity and incessant ex- 
ertion. While he held free intercourse with men 
of all classes, he adopted the prejudices and 
spared the vices of none. On this subject I will 
take the liberty of quoting a passage ^frorn an 
excellent discourse of Dr. Channing, referred to 
already, "I will only observe," says the eloquent 
author, speaking of the character of Christ, "that 
it had one distinction, which, more than any 
thing, forms a perfect character. It was made 
up of contrasts ; in other words, it was a union 
of excellencies which are not easily reconciled, 
which seem at first sight incongruous, but which, 
when blended and duly proportioned, constitute 
moral harmony, and attract with equal power, 
love, and veneration. For example, we discover 
in Jesus Christ an unparalled dignity of charac- 
ter, a consciousness of greatness, never discovered 
or approached by any other individual in history ; 
and yet this was blended with a condescension, 
loveliness, and unostentatious simplicity, which 
had never before been thought consistent with 
greatness. In like manner he united an utter 
superiority to the world, to its pleasures and or- 



233 



dinary interests with suavity of manners and 
freedom from austerity. He joined strong feel- 
ing and self-possession ; an indignant sensibility 
to sin and compassion to the sinner; an intense 
devotion to his work, and calmness under oppo- 
sition and ill success ; a universal philanthropy, 
and a susceptibility of private attachments ; the 
authority which became the Saviour of the world, 
and the tenderness and gratitude of a Son." 

The salutary effects of Christianity on com- 
munities aud individuals, open a wide field for 
important remarks; but it is a subject which we 
have not time to pursue; yet we must not pass 
it over in entire silence. The argument from 
this topic may readily be reduced to a point. 
Take a survey of the whole world, at this time, 
and let an impartial judgment be formed of the 
condition of all the nations, and let the question 
be answered, whether Christian nations are in a 
less favourable, or more favourable condition, 
than others. And again, whether among Christ- 
ians, those nations who have the free use of the 
Bible, and are carefully instructed in the doc- 
trines of Christianity, are in a better, or worse 
condition, than those to whom the Scriptures are 
interdicted, and who are permitted to remain in 
ignorance of the religion which they profess ? 
The answer to these questions is so obvious, that 
I cannot but presume, that all readers will be 
of the same mind. It may then be asked, would 



234 



a vile imposture be the means of meliorating the 
condition of the world, and prove salutary in 
proportion as it was known and obeyed ? " / 
speak as unto wise men, judge ye what I say" 

We have, moreover, seen, in our own time, 
the wonderful effects of the Gospel in civilizing 
someof the most barbarous people, on the face of 
the earth. Men who seemed to have sunk to a lev- 
el with the beasts, have been reclaimed, enlight- 
ened, exalted to a participation of the blessings 
of civilized life, their ferocious temper being com- 
pletely subdued and softened. Look at Greenland, 
— at Africa,— at Otaheite ; and nearer home, at 
the Cherokees, Choctaws, and other Indian tribes, 
and see what the Gospel can effect. I know not 
what infidels think of these things, but for my own 
part, I should not esteem one coming from the 
dead, or a voice of thunder from the heavens, so 
undoubted an evidence of the truth of the Gos- 
pel, as these effects. Will a series of false hoods 
produce such effects as these ? 

I know that it has been objected, that Christ- 
ianity has been the cause of many bloody wars 
and cruel persecutions ; but this is impossible. 
That religion which breathes nothing but bene- 
volence and peace, and which requires its disci- 
ples not to resist evil, but freely to forgive their 
most malignant enemies, never can be the cause 
of war and persecution. It may indeed be the 
occasion, and no doubt has been made the occa- 



2$5 



sion, of such evils; but it would be absurd to at- 
tribute to Christianity the evils of which it has 
been the innocent occasion, when its own spirit 
is in direct opposition to those evils. As well 
might we charge civil government with all the 
wars and tumults which it has occasioned. As 
reasonably might we accuse liberty, as being the 
cause of all the atrocities of the French revolu- 
tion. The truth is, that the wickedness of man 
is the cause of these evils ; and the most excel- 
lent things in the universe may be made the oc- 
casion of exciting, or occasioning its exercise. 
Christ foretold, that his religion would be an oc- 
casion of family discord ; and to express the 
certainty of the event predicted, he said, Think 
not that I am come to send peace on earth ; I came 
not to send peace, hut a sword ; which some su- 
perficial readers have strangely misconstrued, as 
though he had signified, that it was the tendency 
of his religion to produce strife among friends. 
No man can remain in error on this subject who 
will take the pains to read the New Testament. 
And I will venture to predict, or rather to publish 
what is already predicted, that as soon as the 
world shall sincerely embrace the Christian reli- 
gion, wars will cease to the ends of the earth. 
Then shall men beat their swords into plough 
shares, and their spears into pruning hooks, and 
learn war no more. 

But the salutary effects of the Gospel on those 
u 



236 



individuals who cordially embrace it, furnish the 
most manifest proof of its divinity. How often , 
by the secret but powerful influence of the truths 
of the Bible, have the proud been humbled ; the 
impure rendered chaste; the unjust, honest; the 
cruel and revengeful, meek and forgiving ; the 
drunkard, temperate; the profane, reverent; and 
the false swearer and liar, conscientious in de- 
claring nothing but the truth ! Under the influ- 
ence of what other system are such salutary 
changes effected ? Will it be said, that many who 
profess to experience such a change, prove them- 
selves to be hypocrites? Admitted; but does this 
evince that they who give evidence of sincerity 
by the most incontestable proofs, all their lives, 
are also hypocrites? All men wish to be thought 
honest ; but if many are discovered to be knaves, 
does this prove that there is not an honest man 
in the world ? 

But however this argument may affect those 
who have had no experience of the power of the 
Gospel, it will have great weight with all those 
who have, by means of the truth, been converted 
from the error of their ways. There are thou- 
sands who can attest that they have experienced 
the salutary efficacy of the Bible, in turning them 
away from their iniquities, and enkindling within 
them a love of God, and of virtue. They can- 
not but believe, that the Christian religion is from 
God, for they are persuaded that no imposture 



237 



could so elevate and sanctify the mind ; — that no 
human device could possess such a power over 
the conscience and the heart, as they have expe- 
rienced from the Scriptures. These persons, 
therefore, may truly be said to have the witness 
of the truth in themselves. 

But there is an efficacy in the truths of the 
Bible, not only to guide and sanctify, but also to 
afford consolation to the afflicted in body or mind. 
Indeed, the Gospel brings peace into every bosom, 
where it is cordially received. When the con- 
science is pierced with the stings of guilt, and 
the soul writhes under a wound which no human 
medicine can heal, the promises of the Gospel 
are like the balm of Gilead, a sovereign cure for 
this intolerable and deeply seated malady. Un- 
der their cheering influence, the broken spirit is 
healed, and the burden of despair is removed far 
away. The Gospel, like an angel of mercy, can 
bring consolation into the darkest scenes of ad- 
versity : it can penetrate the dungeon and soothe 
the sorrows of the penitent in his chains, and on 
his bed of straw. It has power to give courage 
to the heart, and brighten the countenance of the 
man, who meets death on the scaffold or on the 
gibbet, if its precious invitations to the chief of 
sinners be sincerely embraced. It mitigates the 
sorrows of the bereaved, and wipes away the bit- 
ter tears occasioned by the painful separation of 
affectionate friends and relatives. By the bright 



23% 

prospects which it opens, and the lively hopes 
which it inspires, the darknesss of the tomb is 
illuminated; so that Christians are enabled, in 
faith of the resurrection of the body, to commit 
the remains of their dearest friends to the secure 
sepulchre, in confident hope, that, after a short 
sleep, they will awake to life everlasting. 

The cottages of the poor are often blessed 
with the consolations of that Gospel, which is 
peculiarly adapted to the children of affliction 
and poverty. It was one of the signs of Jesus 
being the true Messiah, " that the poor had the 
Gospel preached unto them." Here, it produces 
contentment, resignation, mutual kindness, and 
the longing after immortality. The aged and 
infirm, who by the gradual failure of their facul- 
ties, or by disease and decrepitude, are shut out 
from the business and enjoyments of this world, 
may find in the word of God, a fountain of con- 
solation. They may, while imbued with its 
celestial spirit, look upon the world without the 
least regret for its loss, and may rejoice in the 
prospect before them, with a joy unspeakable 
and full of glory. The Gospel can render tole- 
rable, even the yoke of slavery, and the chains of 
the oppressor. How often is the pious slave, 
through the blessed influence of the word of God, 
a thousand times happier than his lordly master! 
He cares not for this short deprivation of liberty ; 
he knows and feels that he is u Christ's freeman," 



239 

and believes ' that all things shall work together 
for his good,' and that, ' these light afflictions 
which are for a moment, will work out for him 
a far more exceeding and eternal weight of glo- 
ry !' But moreover, this glorious Gospel is an 
antidote to death itself. He that does the say- 
ings of Christ, shall never taste of death: that is, 
of death as a curse ; — he shall never feel the en- 
venomed sting of death. How often does it over- 
spread the spirit of the departing saint with se- 
renity ! How often does it elevate, and fill with 
celestial joy, the soul which is just leaving the 
earthly house of this tabernacle ! It actually 
renders, in many instances, the bed of the dying, 
a place of sweet repose. No terrors hover over 
them— No anxious care corrodes their spirit ;— 
no burden oppresses the heart. All is light ; — 
all is hope, and assurance; — all is joy and tri- 
umph ! 

Now, the question to be decided is, whether 
a book which is replete with such sublime and 
correct views of theology ; — which exhibits the 
true history and true character of man, without 
flattery, distortion, or exaggeration ; and which 
possesses an astonishing power of penetrating 
the human heart and affecting the conscience ; — 
which gives us information on the very points, 
with which it is most important that we should 
be acquainted ; — which opens to us the future 
world, and shows us how we may attain to its 

u 2 



240 



felicity and glory ; which exhibits a perfect sys- 
tem of moral duty, adapted to our nature and 
circumstances, and free from all the defects of 
other systems of morality, forbidding nothing 
which is innocent, and requiring nothing which 
is not reasonable and virtuous; — which reduces 
all duty to a few general principles, and yet il- 
lustrates the application of these principles by a 
multitude of particular precepts addressed to 
persons in every relation of life, and exemplifies 
them, by setting before us the lives of holy men, 
who are portrayed according to truth, with such 
imperfections as experience teaches us belong 
to the best men; — which delineates the charac- 
ter of Jesus Christ, the founder of Christianity, 
with such a perfection of moral excellencies, by 
simply relating his words, actions, and suffer- 
ings, that nothing can be taken from it or added 
to it, without detracting from its worth ; — and 
finally, which contains the true sources of con- 
solation for every species of human suffering, 
and comfort in death itself. I say, is it reason- 
able to believe, that such a book is the produc- 
tion of vile impostors ; and especially, of unedur 
cated fishermen of Galilee ? 

Would such men have fallen into no palpable 
blunders in theology or morality ? Could they 
have preserved so beautiful a harmony and con- 
sistency between all the parts ? Could they have 
exhibited such a character as that of Jesus 






241 



Christ, and while they introduce him acting 
and speaking so often, and in circumstances so 
peculiar and difficult* never ascribe to him any 
error or weakness, in word or deed ? Would im- 
postors have denounce nanner of falsehood 
and deceit, as is done in the New Testament? 
Would they have insisted so much on holiness 5 
even in the thoughts an 1 purposes of the heart ? 
Could they have so perfectly adapted their for- 
gery to the constitution of the human mind, and 
to the circumstances of men ? Is it probable- that 
they would have possessed the wisdom to avoid 
all the prejudices of their nation, and all connex- 
ion with existing sects and civil institutions ? 
And finally, could they have provided so effec- 
tually for the consolation of the afflicted ? What 
man now upon earth could compose even the 
discourses, said by the Evangelists, to have been 
spoken by Christ ! 

If any man can bring himself, after an impar- 
tial examination of the Scriptures, to believe 
that they were written by unprincipled impos- 
tors, then he may believe, that an untutored sav- 
age might construct a ship of the line ; that a 
child might have written the Iliad, or Paradise 
lost ; or even, that the starry firmament was 
the work of mere creatures. No : it cannot be, 
that this book is a forgery : — No man, or set of 
men, ever had sufficient talents and knowledge 
to forge such a book as the Bible. It evidently 



242 



transcends all human effort It has upon its 
face, the impress of divinity. It shines with a 
light, which, from its clearness and its splendour, 
shows itself to be celestial. It possesses the en- 
ergy and penetrating influence, which bespeak 
the omnipotence and omniscience of its Author. 
It has the effect of enlightening, elevating, puri- 
fying, directing, and comforting all those who 
cordially receive it. Surely, then, it is the 
word of god, and we will hold it fast as the 
best blessing which God has vouchsafed to man. 
O precious gospel ! Will any merciless 
hand endeavour to tear away from our hearts 
this best, this last, this sweetest consolation ? 
Would you darken the only avenue through 
which one ray of hope can enter ! Would you 
tear from the aged and infirm poor, the only 
prop, on which their sonls can repose in peace? 
Would you deprive the dying of their only source 
of consolation ? Would you rob the world of its 
richest treasure ? Would you let loose the flood- 
gates ef every vice, and bring back upon the 
earth, the horrors of superstition, or the atroci- 
ties of atheism ? Then endeavour to subvert the 
Gospel — throw around you the firebrands of in- 
fidelity — laugh at religion, and make a mock of 
futurity ; but be assured that for all these things 
God will bring you into judgment. But no : I 
will not believe, that any who reflect on what 
has been said, in these pages, will ever cherish a 



243 



thought so diabolical. I will persuade myself, 
that a regard for the welfare of their country, if 
no higher motive, will induce them to respect the 
Christian Religion. And every pious heart will 

Say, RATHER LET THE SUN BE DARKENED IN THE 
HEAVENS, THAN THE PRECIOUS LIGHT OF THE 



JMteg* 



Note A. 

Mohammed asserted, that while he was in his bed one 
night, the angel Gabriel knocked at his door, and that when 
he went out, he saw him with seventy pair of expanded 
wings, whiter than snow, and clearer than crystal. The 
angel informed him that he had come to conduct him to 
heaven ; and directed him to mount an animal, which 
stood ready at the door, and which was between the na- 
ture of an ass and a mule. The name of this beast was 
Alborak, in colour whiter than milk, and swift as light- 
ning. But when the prophet went to mount, the animal 
proved refractory, and he could not seat himself upon 
its back, until he promised it a place in paradise. 

The journey from Mecca to Jerusalem was performed in 
the twinkling of an eye. When he arrived at the latter 
place, the departed prophets and saints came forth to 
meet him, and saluted him. Here, he found a ladder of 
light, and tying Alborak to a rock, he followed Gabriel 
on the ladder, until they arrived at the first heaven, 
where admittance was readily granted by the porter, 
when he was told by Gabriel, that the person, who ac- 
companied him, was Mohammed, the prophet of God, 
Here, he met an old decrepit man, who it seems was no 
other than our father Adam; and who greatly rejoiced at hav- 
ing so distinguished a son. He saw also innumerable an- 



248 

gels,in the shapes of birds, beasts, and men. This heaven 
was made of pure silver, and he saw the stars suspended 
from it, by chains of gold. 

In like manner he ascended to the second heaven, a 
distance of five hundred years journey, which was of 
pure gold, and contained twice as many angels as the 
former. Here, he met Noah. Thence he proceeded to 
the third, which was made of precious stones, where he 
met Abraham. The fourth was all of emerald, where he 
met Joseph, the son of Jacob. In the fifth, which was of 
adamant, he met Moses. In the sixth, which was of 
carbuncle, he saw John the Baptist. In the seventh, 
which was made of divine light, he saw Jesus Christ, 
and commended himself to his prayers. All the persons 
he had seen before, however, begged an interest in his 
prayers. Here Gabriel informed him, that he could go 
no further, and he proceeded alone, through snow and 
water, until he came near the throne of God, when he 
heard a voice saying, " Mohammed, salute thy Creator!" 
He was not permitted to come near the throne of the 
Almighty, on the right side of which he saw inscribed, 
this sentence, there is no God but God, and Moham- 
med is his prophet, which is the fundamental article of 
the Mohammedan creed. 

After being permitted to hold a long conversation with 
the Creator, he returned as he came, and found Alborak 
ready to convey him home, on whose back he swiftly 
glided again to Mecca. All this happened in the space of 
the tenth part of one night. 

In the third heaven, he says, he saw an angel of so 
great a size, that the distance between his eyes was of 



249 

seventy thousand days journey. This was the angel of 
death, who has a large table before him in which he is 
ever writing and blotting out : whenever a name is blot- 
ted, the person immediately dies. He speaks also of 
another angel, in the sixth heaven; which had seventy 
thousand heads, and as many tongues.* 

* Koran, Sui'at xvii. 



Note B. 

The Abbe Paris was the oldest son of a counsellor of 
Paris, but being much inclined to a life of devotion, he 
relinquished a patrimony to his younger brother, and 
retired to an obscure part of Paris, where he spent his 
life in severe penance, and in charitable exertions, for 
the relief of the distressed poor. He was buried in the 
ground of the church of St. Medard, near the wall, where 
his brother erected a tomb-stone over the grave. To this 
spot many poor people, who knew his manner of life, 
came to perform their devotions, as much, probably, out 
of a feeling of gratitude, as any thing else. Some among 
the devotees, who attended at this place, professed that 
they experienced a salutary change in their ailments. 
This being noised abroad, as the Abbe had been a zealous 
Jansenist, all who were of this party encouraged the 
idea of miracles having been performed, and multitudes 

x 



' 



250 

who were indisposed, were induced to go to the tomb of 
the saint ; and some, as they confessed before a compe- 
tent tribunal, were persuaded to feign diseases which 
they never had. It is a fact, however, that the greater 
part received no benefit, and that more diseases were 
produced than were cured ; for, soon, many of the wor- 
shippers were seized with convulsions, from which pro- 
ceeded the sect of Convulsionists^ which attracted attention 
for many years. It was soon found expedient to close up 
the tomb ; but cures were still said to be performed by 
the saint, on persons, in distant places. The Jesuits 
exerted themselves to discredit the whole business, and 
the Archbishop of Paris had a judicial investigation made 
of a number of the most remarkable cases, the results of 
which were various, and often ludicrous. A young wo- 
man, said to have been cured, at the tomb, of blindness 
and lameness, was proved to have been neither blind nor 
lame. A man with diseased eyes was relieved, but it ap- 
peared that he was then using powerful medicine, and 
that after all his eyes were not entirely healed. A certain 
Abbe who had the misfortune to have one of his legs 
shorter than the other, was persuaded that he experi- 
enced a sensible elongation of the defective limb, but on 
measurement no increase could be discovered. A wo- 
man in the same situation danced on the tomb daily, 
to obtain an elongation of a defective limb, and was 
persuaded that she received benefit ; but it was ascer- 
tained, that she could have to dance there fifty four 
years, before the cure would be effected at the rate at 
which it was proceeding; but for the unfortnnate Abbe? 



At 



251 

seventy two years would have been requisite. In short, 
the. whole number of cures, after examination, was redu- 
ced to eight or nine, all of which can easily be account- 
ed for, on natural principles; and in several of these in- 
stances, the cures were not perfect* 



FINIS. 




ERRATUM. 

The page bearing folio 139. ought to be, 129. 



^°- 




"* <& 





,%^ 












e-. * o k o ■■> i c 





/ ; "W 



•v: 



*• ■ 






-,. 




,-£ 



W 
^ X 



^V* 






* I 
1 



> 








$: ^ 






A 



& C 



* ,d 














W 



°%> 



^ 




Deacidified using the Bookkeeper P rt 
Neutralizing agent: Magnesium Oxide 
Treatment Date: August 2005 



W< 



** w - 



PreservationTechnolog 

A WORLD LEADER IN PAPER PRESERVA 

1 1 1 Thomson Park Drive 
Cranberry Township, PA 
(724) 779-2111 








,0 o 






■ y '% ■ 



^ 












